Hymn Studies

“THERE IS A HABITATION”

“That great city…having the glory of God…had a wall great and high” (Rev. 21:10-12)

     INTRO.:  A song which talks about that great city where the glory of God dwells is “There Is A Habitation” (#227 in Hymns for Worship Revised, and #445 in Sacred Selections for the Church).  The text was written by Love Humphreys Jameson, who was born in Jefferson County in what was then the Territory of Indiana on May 17, 1811, the son of Thomas Jameson.  Thomas had moved from Virginia to Kentucky around 1800 and later to the Indiana Territory in 1810 or early 1811.  Thomas’s parents were members of the Calvinistic Kirk of Scotland and his wife’s parents held the views of the Church of England, but the family became Christians in 1816 with Love’s father and mother being baptized by John McClung, a young associate of Barton Warren Stone.  Love, whose education was attended with all the difficulties associated with frontier life and was mostly under the tuition of his parents, was baptized in the fall of 1829 during a protracted meeting with Beverly Vawter and then preached his first sermon that same year on Dec. 25, following which he began preaching the gospel regularly. 

     From 1830 to 1834, Jameson taught school during the winters and made preaching trips in the summers.  One of his mentors was Walter Scott, with whom he frequently travelled and worked.  Moving to southern Ohio, in 1834, he, along with Scott, attended the famous debate of 1837 between Alexander Campbell and Bishop Purcell at Cincinnati, OH.  In addition, he wrote frequently for Campbell’s paper, The Millennial Harbinger, in which Campbell spoke of him as the brother “whose praise is in all the churches in Indiana.”  After preaching at various churches in Hamilton County, OH, Jameson worked with the church in Dayton from 1835 to 1837, when he married Elizabeth M. Clark.  Also, in the closing years of B. W. Stone’s life, Jameson often accompanied the elderly preacher on his journeys.  In 1840 he returned to Indiana and located at Madison, IN, the following year.  His wife died of an apoplectic stroke suddenly soon afterwards, and he married Elizabeth R. Robinson in 1842, moving to Indianapolis, IN, which became his headquarters for the rest of his life. 

     In 1845, Jameson was asked, along with John O’Kane, to evangelize in the southwestern part of the state.  Then after 1854, he made regular preaching trips into Ohio, Kentucky, Western Missouri, Illinois, New York, and even portions of New England.  No specific information is available on the background of this song.  It was penned about 1860, with both words and original music by Jameson, but it never achieved any degree of popularity because of its slow, ponderous, torpid melody.  However, a new tune (Rosecrans or Zion’s City) was composed by James Holmes Rosecrans (1843-1926).  No specific information is available on its composition either, though Rosecrans is sometimes mistakenly credited as being the author.  The song as we know it was first published under the title, “O Sion, Sion,” in the New Christian Hymn and Tune Book, Part II, compiled at Cincinnati, OH, in 1882 by James Henry Fillmore.  Jameson, who also provided the lyrics for “Night, With Ebon Pinion,” died ten years later, on May 1, 1892, in Indianapolis.

     Among hymnbooks published by members of the Lord’s church for use in churches of Christ, “There Is a Habitation” has appeared in the 1921 Great Songs of the Church (No. 1) and 1937 Great Songs of the Church No. 2 both edited by E. L. Jorgenson; the 1935 Christian Hymns (No. 1), the 1948 Christian Hymns No. 2, and the 1966 Christian Hymns No. 3 all edited by L. O. Sanderson; the 1959 Majestic Hymnal No. 2 and the 1978 Hymns of Praise both edited by Reuel Lemmons; the 1963 Abiding Hymns edited by Robert C. Welch; the 1963 Christian Hymnal edited by J. Nelson Slater; the 1965 Great Christian Hymnal No. 2 edited by Tillit S. Teddlie; the 1971 Songs of the Church, the 1990 Songs of the Church 21^st C. Ed., and the 1994 Songs of Faith and Praise all edited by Alton H. Howard; the 1978/1983 Church Gospel Songs and Hymns edited by V. E. Howard; the 1986 Great Songs Revised edited by Forrest M. McCann; the 1992 Praise for the Lord edited by John P. Wiegand; the 2007 Sacred Songs of the Church edited by William D. Jeffcoat; and the 2009 Favorite Songs of the Church and the 2010 Songs for Worship and Praise both edited by Robert J. Taylor Jr.; in addition to Hymns for Worship and Sacred Selections.

     This song poetically describes some of the glories of heaven.

I. According to stanza 1, heaven is a habitation that is built by the living God

There is a habitation,

Built by the living God,

For all of every nation

Who seek that grand abode.

 A. A “habitation” is simply a dwelling place; the church is God’s habitation or dwelling place on earth: Eph. 2:19-22

 B. But God has built an eternal habitation or dwelling place for us in heaven: Heb.11:8-10

 C. And this habitation will be an abode for people out of every nation: Rev. 5:8-10

II. According to stanza 2, heaven is a city with foundations where there will be no war

A city with foundations,

Firm as th’ eternal throne

Nor wars nor desolations

Shall ever move a stone.

 A. According to John’s figurative description, this city has twelve foundations: Rev. 21:14

 B. These foundations are as firm as the eternal throne of God which is there: Rev. 22:3

 C. There will be no wars nor desolations because everything that would cause them will be excluded: Rev. 21:27

III. According to stanza 3, heaven is a place with no night, sorrow, death, or decay

No night is there, no sorrow,

No death, and no decay,

No yesterday, no morrow–

But one eternal day.

 A. There will be no night there: Rev. 21:25

 B. Neither will there be any more sorrow, death, or decay: Rev. 21:3-4

 C. And there will be no yesterday or tomorrow because there we shall have eternal life: 1 Jn. 2:25

IV. According to stanza 4, heaven is a land where both angels and glorified immortals will sing

Within its pearly portals,

Angelic armies sing,

With glorified immortals,

The praises of its King.

 A. “Portals” are gates, and according to the figurative description, this city has twelve gates: Rev. 21:12-13

 B. Within these portals or gates, angelic armies sing: Rev. 5:11-12

 C. The angels will be joined by glorified immortals, the redeemed of all ages: Heb. 12:22-24

     CONCL.:  The chorus continues to sing the praises of this great city and expresses desire for it:

O Zion, Zion,

I long thy gates to see;

O Zion, Zion,

When shall I dwell in thee?

Life on earth can sometimes be tough, especially for the Christian.  But we can be strengthened by the thought that in heaven, “There Is a Habitation.”

“THE GOD OF ABRAM PRAISE”

“And God said unto Moses, I AM THAT I AM” (Exo. 3:14)

     INTRO.:  A hymn which praises God as the great “I AM THAT I AM” is “The God of Abram Praise.”  The text is usually identified as having been written by Thomas Olivers, who was born at Tregynon in Montgomeryshire, Wales, in 1825.  Left an orphan at the age of four and growing up without much care, he was passed from relative to relative, who gave him little nurture or education, and finally reared on the farm of a distant one named Tudor who lived near Forden, leading a restless, undisciplined life.  At the age of eighteen, he was apprenticed to a shoemaker but was fired because of bad conduct.  Shortly after this, though steeped in ungodliness, he was converted by a sermon preached by George Whitefield at Bristol, England joined the Methodist Church at Bradford-on-Avon.  After meeting John Wesley and being appointed a minister, for 22 years, he traveled over 100,000 miles on horseback as an itinerant Methodist preacher throughout England, Cornwall, and Ireland, during which time he also produced some hymns.  From 1769 to 1771, he was superintendent of the Methodist circuit in which Taxall was included and in memory of a Taxall woman who died in 1769 published a pamphlet which included the hymn “O Thou God of My Salvation.” 

     Around 1770, Olivers heard the Hebrew Yigdal or Doxology sung in the Great Synagogue at Duke’s Place, London, and, while visiting in the Westminster home of hymn writer John Bakewell, translated it into English with twelve stanzas.  Sometimes he is listed as “translator,” but it is a very free translation, and sometimes he is called the “paraphraser.” He commented, “I have rendered it from the Hebrew, giving it, as far as I could, a Christian character.”  The original Hebrew poem is said to have been the work of a Jewish judge in Rome, Italy, named Rabbi Daniel ben Judah Dayyan (14^th century).  It was begun around 1396 and completed around 1400 to 1404.  It in turn was a metrical version of “The Thirteen Articles of Faith,” the creed drawn up for the Jewish faithful by the great Hebrew scholar Moses Maimonides (1130-1205).   Olivers’s version was initially published in a 1770 leaflet entitled A Hymn to the God of Abraham.  Its first hymnbook publication was in the Wesleys’ compilation The Pocket Hymn-Book of 1785.  Olivers said that he asked for the music from the Jewish singer Meier Leon (1751-1797).   The usual tune (Leoni or Yigdal) is considered a traditional Hebrew melody used as a synagogue song.  Its origin is unknown, but it is thought to be related to Spanish and Basque melodies.  Leon, who transcribed it for Olivers, is often attributed as the arranger of the tune. 

     When the Calvinistic Whitefield and the Arminian Wesleys separated, Olivers remained with the Wesleys and in 1775 became supervisor of all their publications, editing the Methodist Arminian Magazine for a time, but was discharged by John Wesley for mistakes due to his lack of education in 1789 and spent his retirement in London, England, where he died suddenly in Mar., 1799.  The original Hebrew melody is in a minor key.  For those who have trouble with or just do not like minor hymns, the Protestant Episcopal Hymnal 1940 provided a second tune (Covenant), composed in 1889 by English church musician John Stainer (1840-1901).  Nethymnal lists another alternate tune (Harvington), composed by A. E. Kettle, in the Methodist Hymn and Tune Book published in 1894 by the Methodist Book and Publishing House of Toronto, Ontario, Canada.  Another hymn translation of the Yigdal was made in the mid to late 1880s, around 1885, by Jewish Rabbi Max Landsberg and Unitarian minister Newton Mann.  It was later arranged by William Channing Gannett to fit the Leon tune in 1889 with the opening line “Praise to the living God.”  Some books use a combination of stanzas from the two sources.  Among hymnbooks published by members of the Lord’s church for use in churches of Christ, the hymn with the original melody has appeared in the 1921 Great Songs of the Church (No. 1) and the 1937 Great Songs of the Church No. 2 both edited by E. L. Jorgenson; the 1986 Great Songs Revised edited by Forrest M. McCann; the 1992 Praise for the Lord edited by John P. Wiegand; and the 2007 Sacred Songs of the Church edited by William D. Jeffcoat.

     The song offers praise to Jehovah who is God of both Abraham and Christians.

I. Stanza 1 extols God for His name (Great Songs, Hymns of the Living Church, Trinity Hymnal, United Methodist Hymnal, Protestant Episcopal Hymnal, Lutheran Worship)

The God of Abram praise, who reigns enthroned above;

Ancient of everlasting days, and God of Love;

Jehovah, great I AM! by earth and Heav’n confessed;

I bow and bless the sacred Name forever blessed.

 A. The God of Abram reigns enthroned above: 1 Chr. 16:31

 B. He is the Ancient of everlasting days: Dan. 7:13

 C. His name Jehovah means that He is the eternal I AM: Exo. 6:3

II. Stanza 2 extols God for His authority (Great Songs, Trinity Hymnal, Lutheran Worship)

The God of Abram praise, at whose supreme command

From earth I rise—and seek the joys at His right hand;

I all on earth forsake, its wisdom, fame, and power;

And Him my only Portion make, my Shield and Tower. 

 A. By His command, we can rise to see the joys at His right hand: Ps. 16:11

 B. Therefore, we must forsake all to follow His leadership in Christ: Lk. 14:33

 C. In this way, we make Him our Portion, Shield, and Tower: Ps. 72:26

III. Stanza 3 (4) extols God for His oath (Great Songs, Hymns of the Living Church, Trinity Hymnal, United Methodist Hymnal, Protestant Episcopal Hymnal, Lutheran Worship)

He by Himself has sworn; I on His oath depend,

I shall, on eagle’s wings upborne, to heaven ascend.

I shall behold His face; I shall His power adore,

And sing the wonders of His grace forevermore. 

 A. God’s promises to us have been sworn with an oath: Heb. 6:17-18 (The United Methodist Hymnal alters the first line to read, “The Great I AM has sworn and explains the alteration in the handbook, saying “with several minor changes to avoid sexist language.”  Heaven forbid that the modern Methodists would allow God to be identified with male language, although in the Bible that is exactly how He speaks of Himself!)

 B. With His oath, He promises that we shall be born on eagle’s wings: Exo. 19:4 (for some unknown and inexplicable reason, Great Songs changes this to “angel wings”)

 C. The result of this promise and oath is that someday we shall behold His face: Matt. 5:8

IV. Stanza 4 (6) extols God for His land (Trinity Hymnal, United Methodist Hymnal)

The goodly land I see, with peace and plenty blessed;

A land of sacred liberty, and endless rest.

There milk and honey flow, and oil and wine abound,

And trees of life forever grow with mercy crowned. 

 A. The “goodly land,” of course, refers to heaven which will be a land of endless rest: Heb. 4:8-9

 B. Like Canaan was to the Israelites in the wilderness, we can look forward to heaven as a goodly land which flows with milk and honey: Exo. 3:8

 C. It is a place where the tree of life will forever grow: Rev. 22:1-2

V. Stanza 5 (7) extols God for His righteousness (Protestant Episcopal Hymnal)

There dwells the Lord our King, the Lord our righteousness,

Triumphant o’er the world and sin, the Prince of peace;

On Sion’s sacred height His kingdom still maintains,

And glorious with His saints in light forever reigns.

 A. The God who dwells in that land is “The Lord our Righteousness”: Jer. 23:6

 B. This Lord is also called the Prince of Peace: Isa. 9:6

 C. And it is said that His kingdom shall never be destroyed by stand forever and that He shall reign forever: Dan. 2:44, Rev. 11:15

VI. Stanza 6 (10) extols God for His eternal nature (Hymns of the Living Church, United Methodist Hymnal)

The God Who reigns on high the great archangels sing,

And “Holy, holy, holy!” cry, “Almighty King!

Who was, and is, the same, and evermore shall be:

Jehovah—Father—great I AM, we worship Thee!”

 A. Our God is the one to whom angels sing, “Holy, Holy, Holy”: Isa. 6:1-3

 B. His nature is that He was, and is, and evermore shall be the same: Rev. 1:8

 C. He is Jehovah, the great I AM, the Father who is in heaven: Matt. 6:9

     CONCL.:  The above stanzas have all been included in at least one hymnbook which I checked.  Here are the stanzas which are not commonly used:

3. The God of Abram praise, whose all sufficient grace

Shall guide me all my happy days, in all my ways.

He calls a worm His friend, He calls Himself my God!

And He shall save me to the end, thro’ Jesus’ blood.

(This one was used in Lutheran Worship.)

5. Though nature’s strength decay, and earth and hell withstand,

To Canaan’s bounds I urge my way, at His command.

The watery deep I pass, with Jesus in my view;

And thro’ the howling wilderness my way pursue.

8. He keeps His own secure, He guards them by His side,

Arrays in garments, white and pure, His spotless bride:

With streams of sacred bliss, with groves of living joys—

With all the fruits of Paradise, He still supplies.

9. Before the great Three-One they all exulting stand;

And tell the wonders He hath done, through all their land:

The listening spheres attend, and swell the growing fame;

And sing, in songs which never end, the wondrous Name.

11, Before the Savior’s face the ransomed nations bow;

O’erwhelmed at His almighty grace, forever new:

He shows His prints of love—they kindle to a flame!

And sound thro’ all the worlds above the slaughtered Lamb.

12. The whole triumphant host give thanks to God on high;

“Hail, Father, Son, and Holy Ghost,” they ever cry.

Hail, Abram’s God, and mine!  I join the heavenly lays;

All might and majesty are Thine, and endless praise.

While we are not under the Old Testament law, we recognize that Jehovah of the patriarchs and Israel is the same Lord whom we worship and serve.  Therefore, we should strive in everything that we do to make sure that we “The God of Abram Praise.”

“THERE’S A RAINBOW IN THE CLOUD”
“This is the token of the covenant which I make between Me and you…I do set My bow in the clouds” (Gen. 9:12-13)

     INTRO.:  A sing that is based on the fact that God set His bow in the clouds is “There’s a Rainbow in the Cloud” (#224 in Hymns for Worship Revised).  The text was written and the tune (Rainbow in the Cloud) was composed both by Alton Hardy Howard, who was born on Mar. 29, 1925, near Farmersville, LA, the son of Mr. and Mrs. Hardy Howard.  Married to the former Jean Meador, he and his wife had three children, John, Mary, and Janice.  During World War II, he served in France and Germany as a member of the United States Air Force.  In the business realm, he was president of Howard Brothers Discount Stores and Chairman of the Board for Mid-South Development Company.  Also he served as an elder in the White’s Ferry Rd. church of Christ in West Monroe, LA, where he lived for many years. 

     However, Howard is best-known among churches of Christ as a song-writer and hymnbook publisher.  Singing was part of his family life, and he was influenced to love beautiful gospel music from his mother and father.  During the summer, the entire family was required to attend singing schools.  In 1969, he decided to compile a songbook that would contain a balanced selection of classical hymns and newer gospel songs.  Thus Songs Of The Church was published by Howard Publishing Company in 1971.  This song was copyrighted in 1973 and first appeared in a revision of the book made in 1975.  The arrangement is by Peggy Spoonts West (b. 1948).  The book was revised again in 1977 to its present form. 

     After that, Howard edited three other hymnbooks, Songs of Praise in 1986, Songs of the Church 21st Century Edition in 1990 (revised 1994), and Songs of Faith and Praise in 1994, the latter two of which also contain “There’s a Rainbow in the Cloud.”  Among the many songs which he produced for his books, two others, “I Believe in Jesus” and “He Gave Me a Song” also are found in Hymns for Worship.  In addition, Howard Publishing Company has published many other books, such as Our Garden of Song in 1980 by Gene C. Finley, which contains biographies and songs of members of the Lord’s church.  Howard’s brother, V. E. Howard was also a hymnbook publisher and song writer, co-editing Church Gospel Songs and Hymns in 1978 (revised 1983).  Alton Howard passed away on Oct. 29, 2006, in West Monroe, LA.

     Among hymnbooks published by members of the Lord’s church for use in churches of Christ, “There’s a Rainbow in the Cloud” has appeared in the 2007 Sacred Songs of the Church edited by William D. Jeffcoat, and the 2009 Favorite Songs of the Church edited by Robert J. Taylor Jr., in addition to Hymns for Worship, Songs Of The Church, Songs of the Church 21st Century Edition, and Songs of Faith and Praise.

     The song takes the fact that God put His rainbow in the cloud and makes an application of it to our lives.

I. In stanza 1, we learn that we can look for the rainbow ‘mid the toils and tears of life

As I journey here mid the toil and tears,

There’s a rainbow in the cloud;

He will safely lead, I must have no fear,

There’s a rainbow in the cloud.

 A. As we journey in life, we shall have our share of toil and tears: Ps. 39:12

 B. But the rainbow reminds us that if we follow Him, like a shepherd with His sheep, the Lord will safely lead us: Ps. 23:1-2

 C. Therefore, we can live without a spirit of fear: 2 Tim. 1:7

II. In stanza 2, we learn that we can look for the rainbow during the dark nights

When the way seems dark and the night grows long,

There’s a rainbow in the cloud;

When my way grows drear and no friend seems near,

There’s a rainbow in the cloud.

 A. The darkness of night is often used to represent periods of loneliness: Ps. 6:6-7

 B. Indeed, there will always be times when the way seems dreary because man that is born of woman is of few days and full of trouble: Job 14:1

 C. Yet, the rainbow reminds us that even when no friends seem near, the Lord will still be with us to comfort us: Matt. 5:4–the original read, “no friends seems near” but Songs of the Church 21^st C. Ed. corrects it to “no friend seems near”

III. In stanza 3, we learn that we can look for the rainbow in all seasons of life

After storm and rain, fields of golden grain,

There’s a rainbow in the cloud;

Winter’s cold and pain, summer’s harvest gain,

There’s a rainbow in the cloud.

 A. While God gives us the rain, we sometimes think of it as a time of sadness and gloom: Jer. 10:13

 B. Also, winter, because of its cold and pain, is often looked upon as a time of hardship: S. S. 2:11

 C. However, the rainbow reminds us that after the winter and the rain are gone, there will be summer’s harvest gain: Acts 14:17–for some reason or another, Hymns for Worship has the word “grain” at the end of both lines one and three, probably just a typographical error, but the last word in line three should be “gain.”

IV. In stanza 4, we learn that we can look for the rainbow following the storms of life

When the storms all pass, comes a brighter day,

There’s a rainbow in the cloud;

In that city fair there’s a crown to wear,

There’s a rainbow in the cloud.

 A. The picture of storms is frequently used to represent the various trials and tribulations that we experience in life: Acts 14:21-22

 B. But the rainbow reminds us that when they pass away, there will come a better day: Ps. 30:5

 C. Thus, we look forward to being in that city fair and having a crown of life as our reward: 2 Tim. 4:6-8

     CONCL.: The chorus reemphasizes the need for us to keep looking for the rainbow:

There’s a rainbow that is shining,

There’s a rainbow in the cloud;

When life’s race is run, and the victory’s won,

There’s a rainbow in the cloud.

It is difficult to detect Howard’s rhyming scheme in this hymn.  Of course, some modern hymn writers disdain the practice of rhyming hymns as being “too restrictive,” so we are seeing more and more blank verse being used for hymns.  Howard’s hymns usually have some kind of rhyme, but it is not always easy to determine when and where the rhymes are supposed to occur.  In any event, this song reminds us that during the problems and difficulties of life, we should always look to heaven and see that “There’s a Rainbow in the Cloud.”

“PEACE, PERFECT PEACE”

“Thou wilt keep him in perfect peace, whose mind is stayed on Thee” (Isa. 26:3)

     INTRO.:  A hymn which discusses the perfect peace of those whose minds are stayed on God is “Peace, Perfect Peace” (#223 in Hymns for Worship Revised, #239 in Sacred Selections for the Church).  The text was written by Edward Henry Bickersteth (Jr.), who was born on Jan. 25, 1825, at Islington in London, England.  His father, also named Edward, was a minister in the Anglican Church who had been at one time a missionary to West Africa, and in 1833 the father was the editor of Christian Psalmody, considered to be the best hymnbook of its day.  The younger Bickersteth was educated at Trinity College, Cambridge, graduating with a Doctor of Divinity, and in 1848 became a minister in the Anglican Church like his father.  In 1855 he began work with Christ Church in Hempstead.  Known for his voluminous writings, which include twelve books of sermons, hymns, and poems, he was appointed editor of The Hymnal Companion to the Book of Common Prayer in 1870, again following in his father’s footsteps. 

     One Sunday in August of 1875, while vacationing in the town of Harrogate, England, Bickersteth listed to sermon on the subject of peace, delivered by the local minister named Gibbon, who pointed out that in the Hebrew the repetitive phrase “peace, peace” means “perfect peace.”  That afternoon, he paid a visit to an aged, dying relative, Archdeacon Hill of Liverpool.  The ill man was in a deeply depressed and disturbed state of mind.  Eager to be of spiritual help and comfort, Bickersteth picked up his Bible and read the portion of scripture used in the morning’s lesson.  Then, while his relative slept, he took a sheet of paper from a nearby desk, quickly jotted the lines of this poem, and read them to the sick man after his awakening.  Originally released that year in Bickersteth’s Songs in the House of Pilgrimage, the hymn was later printed on cards and given by the hundreds to people.  It is said to have been a favorite of Queen Victoria. 

     The tune (Pax Tecum) was composed around 1876 for this text by a young student, George Thomas Caldbeck (1852-1918).  The following year, it was harmonized to be published in the second edition (1878) of The Hymnal Companion to the Book of Common Prayer by Charles John Vincent (1852-1934).  Bickersteth was later appointed Bishop of Exeter and Dean of Gloucester Cathedral in 1885, where he served until 1900, and died in London, England, on May 16, 1906, having edited three hymnbooks and produced at least thirty hymns of his own.  His most famous hymn is in the unusual form of a question and answer.  The first line of each stanza is a question, while the second line provides the answer.  The questions are a series of challenges to our faith, and in each case Jesus is the key that resolves the dilemma, reminding us that only in Jesus Christ can mankind truly know genuine peace.

     Among hymnbooks published by members of the Lord’s church for use in churches of Christ, “Peace, Perfect Peace,” has appeared in the 1922 edition of the 1921 Great Songs of the Church (No. 1) and the 1937 Great Songs of the Church No. 2 both edited by E. L. Jorgenson; the 1940 Complete Christian Hymnal edited by Marion Davis; the 1948 Christian Hymns No. 2 and the 1966 Christian Hymns No. 3 both edited by L. O. Sanderson; the 1963 Abiding Hymns edited by Robert C. Welch; the 1963 Christian Hymnal edited by J. Nelson Slater; the 1965 Great Christian Hymnal No. 2 edited by Tillit S. Teddlie; the 1971 Songs of the Church, the 1990 Songs of the Church 21^st C. Ed., and the 1994 Songs of Faith and Praise all edited by Alton H. Howard; the 1978/1983 Church Gospel Songs and Hymns edited by V. E. Howard; the 1986 Great Songs Revised edited by Forrest M. McCann; the 1992 Praise for the Lord edited by John P. Wiegand; the 2007 Sacred Songs of the Church edited by William D. Jeffcoat; and the 2009 Favorite Songs of the Church and the 2010 Songs for Worship and Praise both edited by Robert J. Taylor Jr.; in addition to Hymns for Worship and Sacred Selections.

     The song is designed to give us comfort and encouragement in the various problems and trials of life.

I. In stanza 1, it is sin that wrecks our peace.

“Peace, perfect peace, in This dark world of sin?

The blood of Jesus Whispers peace within.”

 A. This world is a dark world of sin because all of us have sinned: Rom. 3:23

 B. However, Jesus shed His blood for the remission of sins: Matt. 26:28

 C. Thus, the blood of Jesus is the answer to the problem of sin: Eph. 2:14-17

II. In stanza 2, thronging duties press us and keep us from peace.

“Peace, perfect peace, by Thronging duties pressed?

To do the will of Jesus, this is rest.”

 A. All of us have thronging duties and cares which press us daily: Lk. 21:34

 B. However, Jesus wants us to do the will of the Father in heaven: Matt. 7:21

 C. Hence, doing the will of the Lord is the means by which we can have peace and rest: 2 Thess. 1:7

III. In stanza 3, sorrows surge around us to take peace from our hearts.

“Peace, perfect peace, with Sorrows surging ‘round?

On Jesus’ bosom Naught but calm is found.”

 A. Life is filled with its sorrows which surge around us from time to time: Ps. 90:10

 B. We cannot literally rest on Jesus’ bosom, but we can still abide in Him: Jn. 15:7

 C. Therefore, just as He stilled the storm on Galilee, so Jesus offers us peace and calm: Matt. 8:26

IV. In stanza 4, the unknown future brings fear and removes our peace.

 “Peace, perfect peace, our Future all unknown?

Jesus we know, and He is on the throne.”

 A. Certainly, we realize that the future is unknown to us: Jas. 4:14

 B. However, while we do not know the future, we know Jesus who holds the future: Jn. 17:3

 C. Thus, we can trust Jesus, who is the ruler of the universe, to bring us peace so that we need not worry about tomorrow: Matt. 6:34

V. In stanza 5, the thought of coming death often hinders our peace

 “Peace, perfect peace, death Shadowing us and ours?

Jesus has vanquished Death and all its powers.”

 A. We realize that death is shadowing us and ours because it is appointed for men to die once: Heb. 9:27

 B. Yet Jesus has vanquished death and even destroyed him who had the power of death: Heb. 2:14-15

 C. Hence, we are no longer under death’s powers and can be at peace because we have nothing to fear from this last enemy: 1 Cor. 15:25-26

VI. In stanza 5, these specific answers should bring us peace.

“It is enough: earth’s Struggles soon shall cease,

And Jesus call us to Heaven’s perfect peace.”

 A. Earth’s struggles soon shall cease for Christians because when they die they are at rest from their labors: Rev. 14:13

 B. At that time Jesus shall call us when He comes again to take them home: Jn. 14:1-3 (it sounds as if it should be “And Jesus calls us,” but this is in the future and the “shall” of the phrase “Earth’s struggles soon shall cease” is understood here as well)

 C. Then we shall experience Heaven’s perfect peace: 1 Pet. 1:3-5

     CONCL.:  There is another stanza, which fits between #s 3 and 4 above:

“Peace, perfect peace, with Loved ones far away?

In Jesus’ keeping We are safe, and they.”

After one of Bickersteth’s sisters pointed out that there is nothing specific in the hymn about physical suffering, “That is soon remedied,” he replied. He took up an envelope and wrote the following stanza, apparently never published, on the back:

“Peace, perfect peace, ’mid Suffering’s sharpest throes?

The sympathy of Jesus breathes repose.”

Another of Bickersteth’s famous hymns, written in 1861 for the communion service, is “Till He Come, O Let the Words.”  However, his hymn about peace emphasizes the fact that Jesus is our peace and that we can obtain perfect peace only through the presence of Christ in our lives.  As we journey on this earth, we need encouragement, and God makes it possible for us to have “Peace, Perfect Peace.”

“O THAT WILL BE GLORY”

“When He shall appear, we shall be like Him, for we shall see Him as He is” (1 Jn. 3:2)

     INTRO.:  A song that describes that time and place when we shall see Him as He is and be like Him is “O That Will Be Glory” (#216 in Hymns for Worship Revised, and #429 in Sacred Selections for the Church).  The text was written and the tune (Glory Song) was composed both by Charles Hutchinson Gabriel, who was born on Aug. 18, 1856, in a prairie shanty at Wilton, IA, and spent the first seventeen years of his life on an Iowa farm.  Expressing a keen interest in music as a lad and being basically self-taught, he began teaching singing schools in the surrounding area at age sixteen without ever having the benefit of a single formal music lesson.  In 1890 he moved to San Francisco, CA, where he was music director of the Grace Methodist Episcopal Church.  However, after two years there, he settled in Chicago, IL, to work in music publishing and from 1895 to 1912 published a number of hymn collections. 

     One of Gabriel’s good friends was Ed Card, a minister with the Sunshine Rescue Mission in St. Louis, MO.  Card’s ever-smiling expression earned him the nickname, “Old Glory Face,” and during a sermon, he would often say, “Glory,” instead of “Amen,” to express his agreement.  Also, it was his custom to close his prayers with a reference to heaven, saying, “And that will be glory for me.”   It was this recurring statement of Card’s faith, hope, and joy that moved Gabriel to produce this hymn.  It first appeared in a publication entitled Make His Praise Glorious, compiled in 1900 and published by Edwin Othello Excell (1851-1921; see #548).  Gabriel contributed several songs to this work, often using the pseudonym “Charlotte G. Homer.”    He also provided words and/or music for “An Evening Prayer,” “Higher Ground,” “Only in Thee,” “I Stand Amazed,” “Where the Gates Swing Outward Never,” “God Is Calling the Prodigal,” “All Things Are Ready (Come to the Feast),” “Only a Step,” “The Way of the Cross Leads Home,” “Harvest Time,” “Jesus, Rose of Sharon,” “I Will Not Forget Thee,” “He Lifted Me,” “Send the Light,” and “More Like the Master.”

     In 1912 Gabriel became associated with the publishing firm of Homer Alvin Rodeheaver (1880-1955).  Rodeheaver was the music director for revival evangelist Billy Sunday and used many of Gabriel’s songs in the large Billy Sunday campaigns during the decade of 1910 to 1920.  As a result, Gabriel’s fame as a successful hymn composer became widely known.  “O That Will Be Glory,” which has been translated into many languages and dialects, was said to be the most popular hymn that Rodeheaver ever led for a Billy Sunday meeting, and the copyright was renewed by Rodeheaver in 1928.  In all, Gabriel helped edit some 95 songbooks, including The New Christian Hymn Book in 1907 with T. B. Larimore for the Gospel Advocate Co., plus other musical works and numerous books on musical instruction, and remained with Rodeheaver until his death in Los Angeles, CA, on Sept. 15, 1932.

     Among hymnbooks published by members of the Lord’s church for use in churches of Christ, the song has appeared in the 1921 Great Songs of the Church (No. 1) and the 1937 Great Songs of the Church No. 2 both edited by E. L. Jorgenson; the 1959 Majestic Hymnal No. 2 edited by Reuel Lemmons; the 1963 Abiding Hymns edited by Robert C. Welch; the 1963 Christian Hymnal edited by J. Nelson Slater; the 1965 Great Christian Hymnal No. 2 edited by Tillit S. Teddlie; the 1966 Christian Hymns No. 3 edited by L. O. Sanderson; the 1971 Songs of the Church, the 1990 Songs of the Church 21^st C. Ed., and the 1994 Songs of Faith and Praise all edited by Alton H. Howard; the 1978/1983 Church Gospel Songs and Hymns edited by V. E. Howard; the 1986 Great Songs Revised edited by Forrest M. McCann; the 1992 Praise for the Lord edited by John P. Wiegand; the 2007 Sacred Songs of the Church edited by William D. Jeffcoat; and the 2009 Favorite Songs of the Church and the 2010 Songs of Worship and Praise both edited by Robert J. Taylor Jr; in addition to Hymns for Worship and Sacred Selections.

     It tells us why heaven will be a place of glory.

I. Stanza 1 points out that in heaven all labors and trials will be over.

“When all my labors and trials are o’er,

And I am safe on that beautiful shore,

Just to be near the dear Lord I adore,

Will through the ages be glory for me.”

 A. Those who die in the Lord rest from their labors and will continue to do so in heaven: Rev. 14:13

 B. “That beautiful shore” refers to the eternal home beside the river of the water of life: Rev. 22:1

 C. There, we shall be near the dear Lord we adore because God and the Lamb are its temple: Rev. 21:22

II. Stanza 2 indicates that in heaven we shall see the Lord and look on His face

“When, by the gift of His infinite grace,

I am accorded in Heaven a place,

Just to be there and to look on His face,

Will through the ages be glory for me.”

 A. The only way that we can be saved eternally is by God’s infinite grace: Eph. 2:8-0

 B. By accepting His grace, we can have the hope of being accorded in heaven a place: 1 Pet. 1:3-5

 C. There, we can look on His face and join with the redeemed of all ages in praising Him: Rev. 5:11-12

III. Stanza 3 adds that in heaven the redeemed of all ages will be there to share the joy

“Friends will be there I have loved long ago;

Joy like a river around me will flow;

Yet just a smile from my Savior, I know,

Will through the ages be glory for me.”

 A. Heaven is that place where God’s servants will be together forever to serve Him: Rev. 22:3-4; as usual, Ellis Crum in Sacred Selections decided that we won’t have any friends in heaven (I guess we’ll all be complete strangers there), so he changed “Friends” to “Saints”

 B. There, we shall experience the joy of being in that vast throng to praise the Lord: Rev. 7:9-12

 C. And we can find joy by looking for a smile from the Savior, who is the light: Rev. 21:23

     CONCL.:  Apparently, William D. Jeffcoat in Sacred Songs for the Church decided that we can’t sing about “ages” in heaven since there will be no time there, although I always thought that we all just understood that this was merely a way to express in our finite language the infinite nature of eternal life in heaven, so he changed the fourth line of each stanza to “Will forever be sweet glory for me.”  Unfortunately, that is nearly impossible to sing because the accent of the words simply doesn’t match the cadence of the music.  The chorus then reminds us that, while we look forward to a home where we shall have freedom from tribulations and troubles, will sing to God eternally, and will be reunited with loved ones in Christ, the central attraction of heaven will be Jesus Christ Himself.

“O that will be glory for me,

Glory for me, glory for me,

When by His grace I shall look on His face,

That will be glory, be glory for me.”

One moment of being with Christ in heaven will outweigh a lifetime of suffering, and we can begin even now to anticipate this heavenly joy awaiting us as we sing “O That Will Be Glory.”