The gift is inseparable from the Giver

The gift which is being bestowed here [in salvation] is never at any time separable from its Giver. It partakes of the character of power, in so far as God himself enters the arena and remains in the arena with it. Thus personal address (Anspruch), obligation (Verpflichtung) and service (Dienst) are indissolubly bound up with the gift. When God enters the arena, our experience is that he maintains his lordship even in his giving; indeed it is his gifts which are the very means by which he subordinates us to his lordship and makes us responsible beings.—Kaesemann, “The Righteousness of God,” 174, cited in J. M. G. Barclay, Paul and the Gift, 499

What Shall I Render to My God

196 What Shall I Render to My God

1. What shall I render to my God
   For all His mercy’s store?
   I’ll take the gifts He hath bestowed,
   And humbly ask for more.

2. The sacred cup of saving grace
   I will with thanks receive,
   And all His promises embrace,
   And to His glory live.

3. My vows I will to His great name
   Before His people pay,
   And all I have, and all I am,
   Upon His altar lay.

4. The God of all redeeming grace
   My God I will proclaim,
   Offer the sacrifice of praise,
   And call upon His name.

5. Praise Him, ye saints, the God of love,
   Who hath my sins forgiven,
   Till, gathered to the church above,
   We sing the songs of Heaven.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

<idle musing
Not one of Wesley's better-known hymns; this one only occurs in 25 hymnals. I don't recall ever singing it. Cyberhymal inserts two verses:

4. Thy lawful servant, Lord, I owe
   To Thee whate’er is mine,
   Born in Thy family below,
   And by redemption thine.

5. Thy hands created me, Thy hands
   From sin have set me free,
   The mercy that hath loosed my bands
   Hath bound me fast to Thee.

</idle musing>

A good reason to refuse payment

It is probably because he did not want to be seen as the donor of the gospel (putting its recipients under obligation to him, rather than to God) that he refused to take fees while founding a church.—J. M. G. Barclay, Paul and the Gift, 498n7

Lord, speak to me (Havergal)

195 Lord, speak to me

1 Lord, speak to me that I may speak
   In living echoes of your tone.
   As you have sought, so let me seek
   Your erring children, lost and lone.

2 Oh, lead me, Lord, that I may lead
   The wand'ring and the wav'ring feet.
   Oh, feed me, Lord, that I may feed
   Your hungry ones with manna sweet.

3 Oh, teach me, Lord, that I may teach
   The precious truths which you impart.
   And wing my words that they may reach
   The hidden depths of many a heart.

4 Oh, fill me with your fullness, Lord,
   Until my very hearts o'erflows
   In kindling thought and glowing word,
   Your love to tell, your praise to show.

5 Oh, use me, Lord, use even me,
   Just as you will, and when, and where
   Until your blessed face I see,
   Your rest, your joy, your glory share.
                         Frances Havergal
                         The Methodist Hymnal 1964 edition

This is no license to sin

Already in [Romans] 5:12–21 there are indications that the Christ-gift is not morally vacuous, an unconditional gift that winks at human sin: it contains transformative power. The recipients of this grace are said to receive the gift of righteousness (5:17) and to be constituted righteous (5:19): where sin once reigned, now grace reigns “through righteousness” to bring about eternal life (5:21). The language of “reigning” (βασιλεύω) figures grace as a counteracting power whose authority replaces that of sin; far from offering a license for sin, the Christ-gift establishes an alternative regime of power.—J. M. G. Barclay, Paul and the Gift, 497

Popularity vs. discipleship (Tozer for Tuesday)

When a man is converted, he ought to renounce his old life. We are members of a new creation, born from above, sons of the Father, joint heirs with the Son. Heaven is our home, hallelujah is our language, and we belong to a little company—a minority group despised and rejected of men.

Instead of that, Christianity has become popular. Evangelicalism has become popular and consequently, it is dead.—A.W. Tozer, Reclaiming Christianity, 171

In Christ there is no east or west

192 In Christ there is no east or west

1 In Christ there is no east or west,
   in him no south or north,
   but one great fellowship of love
   throughout the whole wide earth.

2 In Christ shall true hearts ev’rywhere
   their high communion find.
   His service is the golden cord
   close binding humankind.

3 Join hands, then, people of the faith,
   whate’er your race may be.
   All children of the living God
   are surely kin to me.

4 In Christ now meet both east and west,
   in him meet south and north.
   All Christly souls are joined as one
   throughout the whole wide earth.
                         John Oxenham
                         The Methodist Hymnal 1964 edition

<idle musing>
I had forgotten that John Oxenham was a penname for William Arthur Dunkerley. He had several children, at least one of whom also wrote under the Oxenham penname. This hymn occurs in about 330 hymnals. It was always a favorite of mine growing up—and remains so to this day. It speaks of the universalness of the faith.
</idle musing>

Transformation

God’s grace is displayed in the midst of human unrighteousness, not because God is morally indifferent (that would undermine his capacity to judge the world, [Rom] 3:6), but because he intends to transform the human condition. As apostle to the Gentiles, Paul is perpetually conscious of the incongruity of grace as gift to the ungodly and disobedient; but his goal is not their continuing disobedience, but “the obedience of faith” (1:5). Deriving from faith, this obedience is the product of a life created through God’s incongruous gift; as obedience, it is committed to patterns of behavior that befit its new allegiance. That the life of a believer thus remains an incongruous gift at the same time as it conforms to the holiness of God is a paradox we shall carry into the study of Romans 5-8.—J. M. G. Barclay, Paul and the Gift, 492

At Length There Dawns the Glorious Day

189 At Length There Dawns the Glorious Day

1 At length there dawns the glorious day
   By prophets long foretold;
   At length the chorus clearer grows
   That shepherds heard of old.
   The day of dawning Brotherhood
   Breaks on our eager eyes,
   And human hatreds flee before
   The radiant eastern skies.

2 For what are sundering strains of blood,
   Or ancient caste and creed?
   One claim unites all men in God
   To serve each human need.
   Then here together, brother-men,
   We pledge the Lord anew
   Our loyal love, our stalwart faith,
   Our service strong and true.

3 One common faith unites us all,
   We seek one common goal,
   One tender comfort broods upon
   The struggling human soul.
   To this clear call of Brotherhood
   Our hearts responsive ring;
   We join the glorious new crusade
   Of our great Lord and King.
                         Ozora S. Davis
                         The Methodist Hymnal 1964 edition

>idle musing
A powerful postmillennial hymn, which makes sense when you discover that he was president of Chicago Theological Seminary from 1909–1929. I don't recall ever singing it. It occurs in a mere 62 hymnals. Some insert a chorus:

To this clear call of brotherhood
Our hearts responding sing:
We join the glorious new crusade
Of our great Lord and King.

</idle musing>

Servant of all, to toil for man

186 Servant of all, to toil for man

1. Servant of all, to toil for man
   Thou didst not, Lord, refuse;
   Thy majesty did not disdain
   To be employed for us.

2. Son of the carpenter, receive
   This humble work of mine;
   Worth to my meanest labor give,
   By joining it to Thine.

3. End of my every action Thou,
   In all things Thee I see;
   Accept my hallowed labor now,
   I do it unto Thee.

4. Thy bright example I pursue,
   To Thee in all things rise;
   And all I think or speak or do
   Is one great sacrifice.

5. Careless through outward cares I go,
   From all distraction free;
   My hands are but engaged below,
   My heart is still with Thee.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

<idle musing>
I don't recall ever singing this Wesley hymn and it only occurs in a dozen hymnals. That's an amazingly low number for a Wesley hymn! Even Hymnary.org doesn't list any variants to it.
</idle musing>

Lord in the Strength of Grace

182 Lord in the Strength of Grace

1 Lord, in the strength of grace,
   With a glad heart and free,
   Myself, my residue of days,
   I consecrate to thee.

2 Thy ransomed servant, I
   Restore to Thee Thy own;
   And, from this moment, live or die
   To serve my God alone.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

<idle musing>
Amazingly, that's all the verses there are! Not even Hymnary.org lists any additional ones. It also is one of his less popular hymns, only occurring in around 150 hymnals.
</idle musing>

In continuity w/Second Temple Judaism (sort of)

There is no reason to think that Paul hereby sets himself in principled opposition to Second Temple Judaism. Although he criticizes a Jewish pride in the Law that is not matched by practice (2:17–29) and is no doubt aware of alternative construals of the Abraham story (4:1–2), he does not here present the Jewish tradition, or his fellow Jews, as wedded to a soteriology of “works” in contradistinction to “grace.” One can well imagine why many Jews (and not just Jews) would have found Paul’s perfection of divine incongruous gift theologically dangerous; Paul knows himself that this is so (3:8; 6:1). But there is nothing inherently “un-Jewish” about Paul’s theology on this matter: as we saw in Part II, he is part of a contemporary Jewish debate about the operation of divine mercy and gift. Within this debate, what is distinctive about Paul is not that he believed in the possibility of God’s incongruous grace, but that (a) he identified this phenomenon with a very specific event (the love of God in Christ), that (b) he developed this perfection for the sake of his Gentile mission (founding Jew-Gentile unity on novel terms), and that (c) he thereby rethought Jewish identity itself, tracing from Abraham onwards a narrative trajectory of the power of God that creates ex nihilo and acts in gift or mercy without regard to worth.—J. M. G. Barclay, Paul and the Gift, 491

We Give Thee but Thine Own

181 We Give Thee but Thine Own

1 We give Thee but Thine own,
   Whate'er the gift may be;
   All that we have is Thine alone,
   A trust, O Lord, from Thee.

2 May we Thy bounties thus
   As stewards true receive,
   And gladly as Thou blessest us,
   To Thee our first-fruits give.

3 To comfort and to bless,
   To find a balm for woe,
   To tend the lone and fatherless
   Is angels' work below.

4 And we believe Thy word,
   Though dim our faith may be;
   Whate'er we do for Thine, O Lord,
   We do it unto Thee.
                         William W. How
                         The Methodist Hymnal 1964 edition

<idle musing>
The Methodist hymnal from 1917 inserts two additional verses:

3 O, hearts are bruised and dead,
   And homes are bare and cold,
   And lambs for whom the Shepherd bled
   Are straying from the fold!

5 The captive to release
   To God the lost to bring,
   To teach the way of life and peace,
   It is a Christ-like thing.

</idle musing>

Something beyond Seneca's imagination

The gift of one’s life — the costliest gift imaginable — would hardly be given to an undeserving cause: as Seneca comments, if a person is worthy (dignus), I shall defend him even at the cost of my own life; if he is unworthy (indignus), I will do what I can to aid him, but not at such a cost (Ben. 1.10.5).72 Yet Christ died in those inconceivable conditions — a gift that, Paul seems anxious to insist, is no mere throwing away of life, but an expression of love, the deepest personal commitment. This love is figured as God’s rather than Christ’s (5:5, 8; contrast Gal 2:20), since the death of Christ is God’s handing over of his only Son (8:32); but the difference is not great (cf. 8:39: the love of God in Christ). This gift is neither a trivial token, tossed to whomever it might reach, nor a costly gift carefully targeted at the highly deserving. It is the costliest gift, given with the deepest sentiment and the highest commitment to those who, at the time of its giving, had nothing to render them fitting recipients. It is this strange and nonsensical phenomenon that Paul parades in 5:5—11 (cf. 9:6—18). On the basis of this extraordinary gift, Paul can take confidence: if enemies have been reconciled in such a fashion, how much more will the reconciled be saved (5:10)!—J. M. G. Barclay, Paul and the Gift, 478

Truehearted, wholehearted

179

1 True-hearted, whole-hearted, faithful and loyal,
   King of our lives, by Thy grace we will be;
   Under the standard exalted and royal,
   Strong in Thy strength we will battle for Thee.

Chorus:
   Peal out the watchword! silence it never!
   Song of our spirits, rejoicing and free;
   Peal out the watchword! loyal forever,
   King of our lives, by Thy grace we will be.

2 True-hearted, whole-hearted, fullest allegiance
   Yielding henceforth to our glorious King;
   Valiant endeavor and loving obedience,
   Freely and joyously now would we bring. (Chorus)

3 True-hearted, whole-hearted, Savior all-glorious!
   Take Thy great power and reign Thou alone,
   Over our wills and affections victorious,
   Freely surrendered and wholly Thine own. (Chorus)
                         Francis Havergal
                         The Methodist Hymnal 1964 edition

<idle musing>
Not one of Havergal's more popular hymns, only occurring in a little more than 275 hymnals. Cyberhymnal adds some verses:

4. Truehearted! Savior, Thou knowest our story,
   Weak are the hearts that we lay at Thy feet,
   Sinful and treacherous! yet, for Thy glory,
   Heal them, and cleanse them from sin and deceit. [Refrain]

5. Half-hearted, false-hearted! Heed we the warning!
   Only the whole can be perfectly true;
   Bring the whole offering, all timid thought scorning,
   Truehearted only if whole-hearted too. [Refrain]

6. Half-hearted! Savior, shall aught be withholden,
   Giving Thee part who has given us all?
   Blessings outpouring, and promises golden
   Pledging, with never reserve or recall! [Refrain]

7. Half-hearted? Master, shall any who know Thee
   Grudge Thee their lives, who has laid down Thine own?
   Nay! we would offer the hearts that we owe Thee,
   Live for Thy love and Thy glory alone. [Refrain]

8. Sisters, dear sisters, the call is resounding,
   Will ye not echo the silver refrain,
   Mighty and sweet, and in gladness abounding?–
   Truehearted, whole-hearted! ringing again. [Refrain]

9. Jesus is with us, His rest is before us,
   Brightly His standard is waving above!
   Sisters, dear sisters, in gathering chorus,
   Peal out the watchword of courage and love! [Refrain]

</idle musing>

A new kind of being

God’s righteousness has effected a new kind of being, whose faith is the signal that their life is constructed not in the normal configuration of human existence, but from Christ. The fact that this mode of dependence is evidenced in both Jew and Gentile, among all who believe despite their common condition of sin ([Rom] 3:22–23), is a sign that the gift on which it hangs was given without discrimination and without regard to worth.—J. M. G. Barclay, Paul and the Gift, 477

Savior, Thy Dying Love

177 Savior, Thy Dying Love

1 Savior, Thy dying love
   Thou gavest me,
   Nor should I aught withhold,
   Dear Lord, from Thee;
   In love my soul would bow,
   My heart fulfill its vow,
   Some offering bring Thee now,
   Something for Thee.

2 At the blest mercy seat,
   Pleading for me,
   My feeble faith looks up,
   Jesus, to Thee;
   Help me the cross to bear,
   Thy wondrous love declare,
   Some song to raise, or prayer,
   Something for Thee.

3 Give me a faithful heart,
   Likeness to Thee,
   That each departing day
   Henceforth may see
   Some work of love begun,
   Some deed of kindness done,
   Some wanderer sought and won,
   Something for Thee.

4 All that I am and have,
   Thy gifts so free,
   In joy, in grief, through life,
   Dear Lord, for Thee!
   And when Thy face I see,
   My ransomed soul shall be,
   Through all eternity,
   Something for Thee.
                         Sylvanus D. Phelps
                         The Methodist Hymnal 1964 edition

Creating a human fit to receive

But the purpose of the unfitting gift is to create a fit, to turn lawless Gentiles into those who do the Law ([Rom] 2:12–15), and trespassing Jews into Spirit-circumcised servants who bear fruit for God (2:29; 7:5–6). God’s dramatic act of righteousness in the face of human unrighteousness is designed to create not moral chaos but justified and purified creatures. As the letter proceeds, it will become clear that these persons are not old selves morally improved, but new creatures forged ex nihilo from the resurrection life of Christ, by an act of “calling into being” basic to the story of Abraham and of Israel as a whole. But it is clear already that this creation is an incongruous gift, given without regard to prior worth, that founds an existence whose lived practice is congruous with the righteous judgment of God.—J. M. G. Barclay, Paul and the Gift, 473–74 (emphasis original)

Tozer for Tuesday

We live in a day in which renunciation is no longer being taught. We are not supposed to renounce anything to become Christians. We are not told to, we are not supposed to. We just believe something and accept something passively, in moral inertia, and then go right back to what we were doing before. And there are men in this country who are making a career of compromising the cross of Christ with the world, until you cannot tell which is which. We are one big compromise.—A.W. Tozer, Reclaiming Christianity, 170–171

<idle musing>
He wrote that in the 1950s! What would he say today?
</idle musing>

Thou My Everlasting Portion

176 Thou My Everlasting Portion

1 Thou my everlasting portion,
   More than friend or life to me,
   All along my pilgrim journey,
   Savior, let me walk with Thee.

2 Not for ease or worldly pleasure,
   Nor for fame my prayer shall be;
   Gladly will I toil and suffer,
   Only let me walk with thee.

3 Lead me thro' the vale of shadows,
   Bear me o'er life's fitful sea:
   Then the gate of life eternal
   May I enter, Lord, with thee.
                         Fanny Crosby
                         The Methodist Hymnal 1964 edition

<idle musing>
Some add a refrain:

Close to thee, close to thee,
Close to thee, close to thee;
All along my pilgrim journey,
Savior, let me walk with thee.

</idle musing>

God vs. us

Paul insists that by relativizing physical circumcision he is not denying that the Jewish people carry a certain privilege — but it rests, however, not in themselves but in bearing the Scriptures (τά λόγια [Rom] 3:2)> including the promises (cf. 1:2; 9:6-13). The fact that some have not believed (cf. 11:17-24) by no means negates the faithfulness of God (3:3). In fact (by a logic in which Paul delights, cf. 5:12-21), the greater the failure on the human side, the greater the demonstration of God’s opposite qualities: human unbelief (or faithlessness) evokes divine faithfulness (3:3); human falsity, divine integrity ( 3:4, 7); human unrighteousness, divine righteousness (3:5). The camera pans out here from Israel to every human being (3:4) and to the world (3:6).—J. M. G. Barclay, Paul and the Gift, 471–72

O Master, Let Me Walk with Thee

170 O Master, Let Me Walk with Thee

1 O Master, let me walk with thee
   In lowly paths of service free;
   Tell me thy secret, help me bear
   The strain of toil, the fret of care.

2 Help me the slow of heart to move
   By some clear, winning word of love;
   Teach me the wayward feet to stay,
   And guide them in the homeward way.

3 Teach me thy patience; still with thee
   In closer, dearer company,
   In work that keeps faith sweet and strong,
   In trust that triumphs over wrong.

4 In hope that sends a shining ray
   Far down the future's broad'ning way,
   In peace that only thou canst give,
   With thee, O Master, let me live.
                         Washington Gladden
                         The Methodist Hymnal 1964 edition

<idle musing>
The author seems to have been a bit of a fireball; take a look at the brief bio linked above. Cyberhymnal inserts two verses:

3. O Master, let me walk with Thee,
   Before the taunting Pharisee;
   Help me to bear the sting of spite,
   The hate of men who hide Thy light.

4. The sore distrust of souls sincere
   Who cannot read Thy judgments clear,
   The dullness of the multitude,
   Who dimly guess that Thou art good.

</idle musing>

Just as I Am, Thine Own to Be

169 Just as I Am, Thine Own to Be

1 Just as I am, Thine own to be,
   Friend of the young, who lovest me,
   To consecrate myself to Thee,
   O Jesus Christ, I come.

2 In the glad morning of my day,
   My life to give, my vows to pay,
   With no reserve and no delay,
   With all my heart I come.

3 I would live ever in the light,
   I would work ever for the right,
   I would serve Thee with all my might;
   Therefore, to Thee I come.

4 Just as I am, young, strong and free,
   To be the best that I can be
   For truth, and righteousness, and Thee,
   Lord of my life, I come.
                         Marianne Hearn
                         The Methodist Hymnal 1964 edition

<idle musing>
No, not that Just as I Am! Hymnary.org adds two verses:

4 With many dreams of fame and gold,
   Success and joy to make me bold;
   But dearer still my faith to hold,
   For my whole life, I come.

5 And for thy sake to win renown,
   And then to take my victor’s crown,
   And at thy feet to cast it down,
   O Master, Lord, I come.

</idle musing>

My Jesus as Thou Wilt

167 My Jesus as Thou Wilt

1 My Jesus, as Thou wilt!
   O may Thy will be mine!
   Into Thy hand of love
   I would my all resign.
   Through sorrow or thro' joy,
   Conduct me as Thine own;
   And help me still to say,
   "My Lord, Thy will be done."

2 My Jesus, as Thou wilt!
   Tho' seen thro' many a tear,
   Let not my star of hope
   Grow dim or disappear.
   Since Thou on earth hast wept
   And sorrowed oft alone,
   If I must weep with Thee,
   My Lord, Thy will be done.

3 My Jesus, as Thou wilt!
   All shall be well for me;
   Each changing future scene
   I gladly trust with Thee.
   Straight to my home above
   I travel calmly on,
   And sing, in life or death,
   "My Lord, Thy will be done."
                         Benjamin Schmolck
                         Trans. by Jane Borthwick
                         The Methodist Hymnal 1964 edition

<idle musing>
This hymn, which occurs in over 600 hymnals, was new to me. Hymnary.org inserts the following verse after verse 1:

2 My Jesus, as Thou wilt!
   If needy here and poor,
   Give me Thy people's bread,
   Their portion rich and sure.
   The manna of Thy Word
   Let my soul feed upon;
   And if all else should fail,
   My Lord, Thy will be done.

</idle musing>

Renouncing symbolic capital

What distinguishes Paul’s boast in God ([Rom] 5:2; 15:17-18) from the boasting of this Jew in God-and-the-Law (2:17, 23) is that the former has renounced every form of symbolic capital (pride in every kind of distinction) except for the transformative and creative work of God: it looks for praise from God and not from humans (2:29). Paradoxically, for that reason, it is better equipped to fulfill the Law than the Jew who boasts in it (cf. 9:30–10:4).—J. M. G. Barclay, Paul and the Gift, 470n54

Lord, Dismiss Us with Thy Blessing

165 Lord, Dismiss Us with Thy Blessing

1 Lord, dismiss us with your blessing;
   fill our hearts with joy and peace.
   Let us each, your love possessing,
   triumph in redeeming grace.
   O refresh us, O refresh us,
   trav'ling through this wilderness.

2 Thanks we give and adoration
   for the gospel's joyful sound:
   may the fruits of your salvation
   in our hearts and lives abound!
   Ever faithful, ever faithful
   to your truth may we be found.
                         John Fawcett
                         The Methodist Hymnal 1964 edition

<idle musing>
A fairly popular hymn, occurring in over 1200 hymnals. Hymnary.org adds a third verse:

3 So whene'er the signal's given
   us from earth to call away,
   borne on angels' wings to heaven,
   glad the summons to obey,
   may we ever, may we ever
   reign with Christ in endless day.

</idle musing>

Monergism? Synergism?

[N]either monergism nor the synergism of independent actors will do justice to his varying expressions. Despite the (understandable) concerns of some of his interpreters, Paul does not seem anxious to preface every reference to believer-agency with mention of its prior grounding in grace. There is no doubt that “life in Christ” is sourced and constituted in the Christ-event, but the believer is thereby created, not diminished, as an actor. Paul’s language requires us to banish “zero-sum” calculations of agency (the more God, the less the human), it seems better to speak of a pattern of “energism” in Pauline agency. His paraenesis points simultaneously to divine- and believer—agency, as the expression and realization of the good news.”—J. M. G. Barclay, Paul and the Gift, 442

I've Found a Friend (hymn)

163 I've Found a Friend

1 I’ve found a Friend, O such a Friend!
   He loved me ere I knew Him;
   He drew me with the cords of love,
   And thus He bound me to Him;
   And round my heart still closely twine
   Those ties which naught can sever,
   For I am His, and He is mine,
   Forever and forever.

2 I’ve found a Friend, O such a Friend!
   He bled, He died to save me;
   And not alone the gift of life,
   But His own self He gave me.
   Naught that I have mine own I call,
   I’ll hold it for the giver;
   My heart, my strength, my life, my all
   Are His, and His forever.

3 I’ve found a Friend, O such a Friend!
   So kind and true and tender,
   So wise a counsellor and guide,
   So mighty a defender!
   From Him who loves me now so well,
   What power my soul shall sever?
   Shall life or death, shall earth or hell?
   No! I am His forever.
                         James G. Small
                         The Methodist Hymnal 1964 edition

It's not an add-on

Social practice is not, for Paul, an addition to belief, a sequel to a status realizable in other terms: it is the expression of belief in Christ, the enactment of a “life” that can otherwise make no claim to be "alive."—J. M. G. Barclay, Paul and the Gift, 440

Hope of the World

161 Hope of the World

1. Hope of the world, O Christ of great compassion:
   speak to our fearful hearts by conflict rent;
   save us, your people, from consuming passion,
   who by our own false hopes and aims are spent.

2. Hope of the world, God's gift from highest heaven,
   bringing to hungry souls the bread of life:
   still let your Spirit unto us be given
   to heal earth's wounds and end her bitter strife.

3. Hope of the world, afoot on dusty highways,
   showing to wandering souls the path of light:
   walk now beside us, lest the tempting byways
   lure us away from you to endless night.

4. Hope of the world, who by your cross did save us
   from death and dark despair, from sin and guilt:
   we render back the love your mercy gave us;
   take now our lives and use them as you will.

5. Hope of the world, O Christ, o'er death victorious,
   who by this sign did conquer grief and pain:
   we would be faithful to your gospel glorious;
   you are our Lord, and you forever reign!
                         Georgia Harkness
                         The Methodist Hymnal 1964 edition

<idle musing>
You definitely should take a few minutes to read this woman's biography at the link above. She was the first woman to teach theology at a seminary in the US. She also confronted Barth in 1948 on his female subordination position—refuting him point-by-point. (He didn't take it well.)

May her tribe increase!
</idle musing>

A community that marches to a different step

The gift of God in Christ is articulated as an unconditioned gift in its creation of a community that neither mirrors nor endorses the regnant systems of value. The incongruous gift is defined as incongruous in the formation of a community that marches to a different step — and it is only in practice that that difference can be effected and evidenced. By its strategic indifference to preconstituted evaluations of worth — ethnic, social, sexual, or other — the community declares and enacts its freedom. By its “crucifixion of the flesh” — its break with the dispositions and habits that stand contrary to the values of the Spirit — it demonstrates an alternative allegiance derived from an alternative source of meaning and “life.” Through resisting the tendencies to intra-communal rivalry, it affirms its special identity as a community beholden to “the law of Christ.”—J. M. G. Barclay, Paul and the Gift, 439 (emphasis original)

Tozer for a Tuesday

You cannot do very much unless you are a little bit fanatical. If you insist upon being proper, you will be as sterile as a mule. That is our trouble today; we are sterile because we are proper.—A.W. Tozer, Reclaiming Christianity, 168

I Would Be True

156 I Would Be True

1 I would be true, for there are those who trust me;
   I would be pure, for there are those who care;
   I would be strong, for there is much to suffer;
   I would be brave, for there is much to dare,
   I would be brave, for there is much to dare.

2 I would be friend of all, the foe, the friendless;
   I would be giving, and forget the gift;
   I would be humble, for I know my weakness;
   I would look up, and laugh and love and lift,
   I would look up, and laugh and love and lift.
                         Howard A. Walter
                         The Methodist Hymnal 1964 edition

<idle musing>
Not terribly deep theologically, but a good devotional hymn. According to the biography linked to above, he wrote it while teaching English in Japan to explain his life philosophy to his mother. Cyberhymnal adds a few more verses:

3. I would be faithful through each passing moment;
   I would be constantly in touch with God;
   I would be strong to follow where He leads me;
   I would have faith to keep the path Christ trod;
   I would have faith to keep the path Christ trod.

4. Who is so low that I am not his brother?
   Who is so high that I’ve no path to him?
   Who is so poor, that I may not feel his hunger?
   Who is so rich I may not pity him?
   Who is so rich I may not pity him?

5. Who is so hurt I may not know his heartache?
   Who sings for joy my heart may never share?
   Who in God’s heaven has passed beyond my vision?
   Who to Hell’s depths where I may never fare?
   Who to Hell’s depths where I may never fare?

6. May none, then, call on me for understanding,
   May none, then, turn to me for help in pain,
   And drain alone his bitter cup of sorrow,
   Or find he knocks upon my heart in vain.
   Or find he knocks upon my heart in vain.

</idle musing>

Where does your sense of self-worth come from?

“If anyone thinks he is something, when he is nothing, he deceives himself” ([Gal] 6:3), This is not an assertion of universal worthlessness: if believers can say that “the Son of God loved me and gave himself for me” (2:20), who could have greater worth? Rather, Paul warns against the arrogance that delights in its own self-appraisal, or in a reputation granted by others that really counts for nothing.—J. M. G. Barclay, Paul and the Gift, 437

He Who Would Valiant Be

155 He Who Would Valiant Be

1. He who would valiant be ’gainst all disaster,
   Let him in constancy follow the Master.
   There’s no discouragement shall make him once relent
   His first avowed intent to be a pilgrim.

2. Who so beset him round with dismal stories
   Do but themselves confound—his strength the more is.
   No foes shall stay his might; though he with giants fight,
   He will make good his right to be a pilgrim.

3. Since, Lord, Thou dost defend us with Thy Spirit,
   We know we at the end, shall life inherit.
   Then fancies flee away! I’ll fear not what men say,
   I’ll labor night and day to be a pilgrim.
                       John Bunyan
                       Adapt. by Percy Dearmer
                       The Methodist Hymnal 1964 edition

<idle musing>
My first thought on seeing this was that I didn't remember that John Bunyan had written any hymns. Well, actually, this wasn't written as a hymn, per se. It was adapted from Pilgrim's Progress. The actual words in Pilgrim's Progress are as follows:

1. Who would true valour see,
   Let him come hither;
   One here will constant be,
   Come wind, come weather
   There’s no discouragement
   Shall make him once relent
   His first avowed intent
   To be a pilgrim.

2. Whoso beset him round
   With dismal stories
   Do but themselves confound;
   His strength the more is.
   No lion can him fright,
   He’ll with a giant fight,
   He will have a right
   To be a pilgrim.

3. Hobgoblin nor foul fiend
   Can daunt his spirit,
   He knows he at the end
   Shall life inherit.
   Then fancies fly away,
   He’ll fear not what men say,
   He’ll labor night and day
   To be a pilgrim.

</idle musing>

Have Thine Own Way, Lord

154 Have Thine Own Way, Lord

1 Have thine own way, Lord!
   Have thine own way!
   Thou art the potter,
   I am the clay.
   Mold me and make me
   after thy will,
   while I am waiting,
   yielded and still.

2 Have thine own way, Lord!
   Have thine own way!
   Search me and try me,
   Savior today!
   Whiter than snow, Lord,
   wash me just now,
   as in thy presence
   humbly I bow.

3 Have thine own way, Lord!
   Have thine own way!
   Wounded and weary,
   help me I pray!
   Power, all power,
   surely is thine!
   Touch me and heal me,
   Savior divine!

4 Have thine own way, Lord!
   Have thine own way!
   Hold o'er my being
   absolute sway.
   Fill with thy Spirit
   till all shall see
   Christ only, always,
   living in me!
                         Adelaide A. Pollard
                         The Methodist Hymnal 1964 edition

<idle musing>
I was amazed to see that this hymn only occurs in 317 hymnals. The biography of the writer is interesting too. You should take a look.
</idle musing>

Faith of Our Fathers

151 Faith of Our Fathers

1 Faith of our fathers! living still,
   In spite of dungeon, fire and sword;
   O how our hearts beat high with joy
   Whene’er we hear that glorious word!

Refrain:
   Faith of our fathers, holy faith!
   We will be true to thee till death.

2 Our fathers, chained in prison dark,
   Were still in heart and conscience free:
   How sweet would be their children's fate,
   If they, like them, could die for thee! [Refrain]

3 Faith of our fathers! we will love
   Both friend and foe in all our strife:
   And preach thee, too, as love knows how,
   By kindly words and virtuous life: [Refrain]
                         Frederick W. Faber
                         The Methodist Hymnal 1964 edition

<idle musing>
OK, definitely not the most inclusive language hymn ever written! I've seen the "faith of our fathers" changed to various different things: "faith of the martyrs," "faith of our mothers," "faith of our sisters," "faith born of God," ad infinitum. Hey, it's a period piece. Overlook, if you can, the sexist language and learn the theology (and enough history to know that inclusive language is a relatively new thing).

That being said, I can't ever think of this song without hearing Bing Crosby's voice. He sang it on one of his numerous Christmas albums, and we happen to have that one...
</idle musing>

The power of αλλήλοις

The rubric that governs the ethos of this community is a formula of reciprocity as creative as it is paradoxical. The Galatian freedom will not become an opportunity for “the flesh” inasmuch as they are “slaves to one another through love” (διά τής αγάπης δουλεύετε αλλήλοις, 5:13). This is a remarkable expression, since it adjusts an inherently hierarchical relationship (slavery) not by canceling it, in the name of “equality,” but by making it reciprocal, a hierarchy that turns both ways. The simple but powerful word αλλήλοις turns a one-way relationship of power and superiority into a mutual relationship of reciprocal deference, where each seeks to promote the interests of the other.—J. M. G. Barclay, Paul and the Gift, 435 (emphasis original)

Mutual support? … or mutual destruction?

Paul’s appeal for mutual love is no bland generality, but specifically targets habits of intra-communal rivalry that were characteristic of ancient Mediterranean society. After setting the norm of mutual slavery in love ([Gal] 5:13), Paul issues a dire warning against its dysfunctional alternative: “if you bite and devour one another, watch out lest you be consumed by one another” (5:15). Here, the polar opposite to love is not isolation or indifference, because it is assumed that individuals will interact in one form of reciprocity or another: the only question is whether that interaction will take the form of mutual support or mutual destruction.—J. M. G. Barclay, Paul and the Gift, 432

Brightly Beams Our Father's Mercy

148 Brightly Beams Our Father's Mercy

1 Brightly beams our Father’s mercy
   From His lighthouse evermore;
   But to us He gives the keeping
   Of the lights along the shore.

Refrain:
   Let the lower lights be burning!
   Send a gleam across the wave!
   Some poor fainting, struggling seaman
   You may rescue, you may save.

2 Dark the night of sin has settled,
   Loud the angry billows roar;
   Eager eyes are watching, longing,
   For the lights along the shore. [Refrain]

3 Trim your feeble lamp, my brother!
   Some poor seaman, tempest-tossed,
   Trying now to make the harbor,
   In the darkness may be lost. [Refrain]
                         Philip P. Bliss
                         The Methodist Hymnal 1964 edition

<idle musing>
This hymn is probably better known by the first line of the refrain, "Let the lower lights be burning." It occurs in a little over 550 hymnals.
</idle musing>

If, on a Quiet Sea

147 If, on a Quiet Sea

1. If, on a quiet sea,
   Tow'rd heav'n we calmly sail,
   With grateful hearts, O God, to Thee,
   We'll own the fav'ring gale;
   With grateful hearts, O God, to Thee,
   We'll own the fav'ring gale.

2. But should the surges rise,
   And rest delay to come,
   Blest be the tempest, kind the storm,
   Which drives us nearer home;
   Blest be the tempest, kind the storm,
   Which drives us nearer home.

3. Soon shall our doubts and fears
   All yield to Thy control;
   Thy tender mercies shall illume
   The midnight of the soul;
   Thy tender mercies shall illume
   The midnight of the soul.

4. Teach us, in ev'ry state,
   To make Thy will our own;
   And when the joys of sense depart,
   To live by faith alone;
   And when the joys of sense depart,
   To live by faith alone.
                         Ausustus M. Toplady
                         The Methodist Hymnal 1964 edition

<idle musing>
This hymn, which occurs in about 240 hymnals, is written by the same person who wrote Rock of Ages. His bibliography is interesting in that he was a strong opponent to Wesley and his Arminian take on things—which makes it somewhat ironic that this Methodist hymnal has two of his hymns.
</idle musing>

It shows in your life

It would be a contradiction in terms for someone whose life depended on the Spirit to live in disregard of the Spirit’s norms: that would be to say, “the Spirit is everything to me, but I do not care what the Spirit requires.” Practice and behavior are not simply the consequence of this new “life”: they are its expression. The indicative of “life” is a statement not of status, divorceable from practice, but of existence, whose reality is necessarily evidenced in practice. That “life” is not humanly generated (it derives from the Spirit) but it is humanly expressed, and it can hardly be said to be real without such expression.—J. M. G. Barclay, Paul and the Gift, 429–30 (emphasis original)

New life in the Spirit

Those who belong to Christ Jesus have “crucified” the flesh, with its passions and desires ([Gal] 5:24). While a relapse is always possible, and would be extremely serious (6:7-8), Paul’s chief concern is to celebrate the fact that the Spirit creates a new mode of existence, exposing the multi-headed Hydra of “the flesh” (5:19-21) and slaying it by a superior power (5:16, 24). The new community is not fated to repeat the failures and dysfunctions of “the flesh.” The creative power of the Spirit has fashioned a new alternative.—J. M. G. Barclay, Paul and the Gift, 428

Tozer for Tuesday

Today is the day of excusing sin instead of purging sin. An entire school of thought has developed around justifying sin within the Church and trying to prove that it is perfectly normal, and therefore, acceptable. Books are written to justify raising a little bit of hell while still being a good Christian. It is a terrible state of affairs.—A.W. Tozer, Reclaiming Christianity, 168

Have faith in God, my heart

141 Have faith in God, my heart

Have faith in God, my heart,
   trust and be unafraid;
   God will fulfil in every part
   each promise he has made.

2. Have faith in God, my mind,
   although your light burns low;
   God’s mercy holds a wiser plan
   than you can fully know.

3. Have faith in God, my soul,
   his cross for ever stands;
   and neither life nor death can tear
   his children from his hands.

4. Lord Jesus, make me whole;
   grant me no resting place
   until I rest, heart, mind, and soul,
   the captive of your grace.
                         Bryn Austin Rees
                         The Methodist Hymnal 1964 edition

<idle musing>
I don't recall ever singing this hymn and it only occurs in 20 hymnals, so I doubt I would have heard it anywhere. The story behind the hymn is quite powerful. Seems he wrote it after one of many bombing raids on his English town during WWII. You can read the entire story here.
</idle musing>

Echoes of gospel

Christ is the hermeneutical key to both Scripture and history, because all of reality takes its bearings from the unique and particular event of his death and resurrection. It is the good news of an event that Paul hears resonating backwards and forwards in history, and backwards and forwards in the text. To invert a well-known phrase, Paul finds echoes of the gospel in the Scriptures of Israel.—J. M. G. Barclay, Paul and the Gift, 418 (emphasis original)

Father, I Stretch My Hands to Thee

140 Father, I Stretch My Hands to Thee

1 Father, I stretch my hands to Thee;
   No other help I know.
   If Thou withdraw Thyself from me,
   Oh! whither shall I go?

2 What did Thine only Son endure,
   Before I drew my breath!
   What pain, what labor to secure
   My soul from endless death!

3 Surely Thou canst not let me die;
   Oh, speak and I shall live;
   And here I will unwearied lie,
   Till Thou Thy Spirit give.

4 Author of faith! to Thee I lift
   My weary, longing eyes;
   Oh, let me now receive that gift!
   My soul without it dies.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

Spirit of God, Descend upon My Heart

138 Spirit of God, Descend upon My Heart

1 Spirit of God, descend upon my heart,
   wean it from sin, through all its pulses move.
   Stoop to my weakness, mighty as you are,
   and make me love you as I ought to love.

2 I ask no dream, no prophet ecstasies,
   no sudden rending of the veil of clay,
   no angel visitant, no opening skies;
   but take the dimness of my soul away.

3 Did you not bid us love you, God and King,
   love you with all our heart and strength and mind?
   I see the cross— there teach my heart to cling.
   O let me seek you and O let me find!

4 Teach me to feel that you are always nigh;
   teach me the struggles of the soul to bear,
   to check the rising doubt, the rebel sigh;
   teach me the patience of unceasing prayer.

5 Teach me to love you as your angels love,
   one holy passion filling all my frame:
   the fullness of the heaven-descended Dove;
   my heart an altar, and your love the flame.
                         George Croly
                         The Methodist Hymnal 1964 edition

<idle musing>
I don't recall ever singing this hymn. It occurs in 333 hymnals and is the most popular hymn that this person wrote. I do like the variation that hymnary.org gives for the first line: "Spirit of God, who dwells within my heart." It definitely is more scriptural!
</idle musing>

Come Holy Ghost, Our Hearts Inspire

131 Come Holy Ghost, Our Hearts Inspire

1 Come Holy Ghost, our hearts inspire,
   let us thine influence prove;
   source of the old prophetic fire,
   fountain of life and love.

2 Come, Holy Ghost, for, moved by thee,
   thy prophets wrote and spoke:
   unlock the truth, thyself the key,
   unseal the sacred book.

3 Expand thy wings, celestial Dove,
   brood o'er our nature's night;
   on our disordered spirits move,
   and let there now be light.

4 God, through himself, we then shall know,
   if thou within us shine;
   and sound, with all thy saints below,
   the depths of love divine.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

God's countermovement

At the human level, the Christ-event is a matter of discontinuity and reversal; it is God’s counter-movement to the human condition, moving believers from ignorance to knowledge ([Gal] 4:9), from curse to blessing (3:13—14), from slavery to adoption (4:1—7). What arrives at “the fullness of time” is not a development from preceding epochs of human history, but the reversal of previous human conditions. On both an individual (1:12–17; 2:19-20) and a global level (3:15–4:11), it represents not continuity, but interruption, transformation, caesura, and miracle. It is not a “shock” at the end of a “many-staged” plan, but God’s counter-statement to the previous conditions of the possible, a new creation in the midst of the present evil age (1:4; 6:14-15).—J. M. G. Barclay, Paul and the Gift, 412 (emphasis original)

What shall I do, my God to love

130 What shall I do, my God to love

1. What shall I do, my God to love,
   My loving God to praise!
   The length, and breadth, and height to prove
   And depth of sovereign grace?

2. Thy sovereign grace to all extends,
   Immense and unconfined;
   From age to age it never ends,
   It reaches all mankind.

3. Throughout the world its breadth is known,
   Wide as infinity,
   So wide it never passed by one;
   Or it had passed by me.

4. Come quickly, then, my Lord, and take
   Possession of Thine own;
   My longing heart vouchsafe to make
   Thine everlasting throne.

5. Assert Thy claim, receive Thy right,
   Come quickly from above,
   And sink me to perfection’s height,
   The depth of humble love.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

<idle musing>
Not one of Wesley's more popular hymns, only occurring in about 70 hymnals. And, as usual, there are more verses. Cyberhymnal lists these:

4. My trespass was grown up to Heaven;
   But far above the skies,
   In Christ abundantly forgiven,
   I see Thy mercies rise!

5. The depth of all-redeeming love,
   What angel-tongue can tell?
   O may I to the utmost prove
   The gift unspeakable!

6. Deeper than hell, it plucked me thence;
   Deeper than inbred sin:
   Jesus’ love my heart shall cleanse,
   When Jesus enters in.

I really like verse 6: "Deeper than inbred sin." I wonder how many really believe that?
</idle musing>

A new thing!

On every front, it appears, Paul is concerned to frame the Christ-event not as the completion of a Torah-narrative, nor even as a surprising turn within its progression. It is the reversal of the previous human condition and is inexplicable when viewed from the preceding human state, including the state of those under the authority of the Torah.—J. M. G. Barclay, Paul and the Gift, 408

O happy day, that fixed my choice

128 O happy day, that fixed my choice

1 O happy day, that fixed my choice
   On thee, my Savior and my God!
   Well may this glowing heart rejoice,
   And tell thy goodness all abroad.

2 O happy bond, that seals my vows,
   To him who merits all my love!
   Let cheerful anthems fill his house,
   While to that sacred throne I move.

3 'Tis done, the great transaction's done;
   I am my Lord's, and he is mine.
   Help me, great God, to follow on,
   Obedient to thy voice divine.

4 Now rest, mine oft divided heart;
   Fix'd on this blissful centre, rest.
   With ashes who would grieve to part,
   When call'd on angels' bread to feast?

5 High heav'n, that heard the solemn vow,
   That vow renew'd shall daily hear;
   Till in life's latest hour I bow,
   And bless in death a bond so dear.
                         Philip Doddridge
                         The Methodist Hymnal 1964 edition

<idle musing>
A fairly common hymn, occurring in more than 1700 hymnals. Some add a chorus:

Happy day, happy day,
When Jesus washed my sins away!
He taught me how to watch and pray,
And live rejoicing every day;
Happy day, happy day,
When Jesus washed my sins away!

</idle musing>

The universal disruption caused by the gospel

Paul views the issues that arise in Galatia as both highly particular (specific demands for male circumcision and Torah-observance) and widely generalizable, since they represent one example of the universal disruption created by the good news. For Paul, the Christ-event changes the story of the cosmos (6:14) and, when creatively embedded in human relationships, it challenges the default setting of every classificatory system (3:28). He announces an unconditioned event that recognizes no cultural or historical pre-conditions and thus reaches into, and challenges, every cultural-historical context. Preexistent systems of distinction, whether derived from the Torah or from a culture of honor, yield to a higher authority established by a truth-event that is beholden to no criteria beyond itself (1:11).—J. M. G. Barclay, Paul and the Gift, 399

Arise, my soul, arise

122 Arise, my soul, arise

1 Arise, my soul, arise,
   shake off your guilty fears;
   the bleeding Sacrifice
   in my behalf appears.
   Before the throne my Surety stands,
   before the throne my Surety stands;
   my name is written on his hands,

2 He ever lives above,
   for me to intercede,
   his all-redeeming love,
   his precious blood to plead.
   His blood atoned for ev'ry race,
   his blood atoned for ev'ry race,
   and sprinkles now the throne of grace,

3 Five bleeding wounds he bears,
   received on Calvary;
   they pour effectual prayers,
   they strongly plead for me.
   "Forgive him, O forgive," they cry,
   "forgive him, O forgive," they cry,
   "nor let that ransomed sinner die!"

4 The Father hears him pray,
   His dear anointed one;
   He cannot turn away
   The presence of his Son:
   His spirit answers to the blood,
   His spirit answers to the blood,
   And tells me I am born of God.

5 My God is reconciled;
   his pard'ning voice I hear.
   He owns me for his child,
   I can no longer fear.
   with confidence I now draw nigh,
   with confidence I now draw nigh,
   and "Father, Abba, Father!" cry.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

Quantity vs. Quality

Quality is the strongest foe of every kind of leveling of society. Socially this means abandoning the pursuit of position, breaking with the star cult, an opening out upward and downward particularly in connection with the choice of one’s friends, a delight in private life and courage for public life. Culturally the experience of quality signals a return from the newspaper and radio to the book, from haste to leisure and stillness, from distraction to composure, from the sensational to reflection, from idealized virtuosity to art, from snobbery to modesty, from extravagance to moderation. Quantities compete for space; qualities complement one another.—Dietrich Bonhoeffer, in After Ten Years, 27

<idle musing>
He could be writing that today, couldn't he?

That's the final quotation from that short little book. I highly encourage you to read the whole thing; it's only about 34 pages long, including the introduction. But it's a high-charged 34 pages!
</idle musing>

Cosmic repercussions

The enormous creativity made possible by this vision of reality is immediately obvious: “For neither circumcision counts for anything, nor uncircumcision, but new creation (καινὴ κτίσις)” (6:15). As in [Gal] 5:6, Paul announces the irrelevance of taxonomic systems by which society had been divided in subtly hierarchical terms: old “antinomies” are here discounted in the wake of a new reality that has completely reordered the world. The connotations of the phrase “new creation” stretch well beyond individual conversion, gesturing to a cosmic refashioning awaited in the future (cf. 1:4).—J. M. G. Barclay, Paul and the Gift, 395

Tozer for Tuesday

In the great campaigns of a former generation, it ["accept Jesus"] became the catchword for evangelicalism, fundamentalism, full gospelism and world missions. It contained a mighty truth that has long since died, but the word stays on. It stays on the theological spectrum and is producing a generation of Christians, or so-called Christians, that are impenitent in their hearts, frivolous in their spirits and worldly in their conduct. Telling people who come to us to be converted, “Accept Jesus,” and so they say, “All right, I’ll accept Jesus.” So they accept Jesus and that is about all there is to it. There is no transformation and no impenitent root of their being that is ever cured. There is pride that has never been crucified, a worldliness they have never been able to deal with and a frivolity of spirit that is beyond description. There is a whole generation running around today that are the victims of this dead theological word “accept.”—A.W. Tozer, Reclaiming Christianity, 161–62

Jesus, the Sinner's Friend, to Thee

118 Jesus, the Sinner's Friend, to Thee

1. Jesus, the sinner’s friend, to Thee,
   Lost and undone, for aid I flee,
   Weary of earth, myself, and sin:
   Open Thine arms, and take me in.

2. Pity and heal my sin sick soul;
   ’Tis Thou alone canst make me whole;
   Fallen, till in me Thine image shine,
   And lost, I am, till Thou art mine.

3. At last I own it cannot be
   That I should fit myself for Thee:
   Here, then, to Thee I all resign;
   Thine is the work, and only Thine.

4. What shall I say Thy grace to move?
   Lord, I am sin, but Thou art love;
   I give up every plea beside—
   Lord, I am lost, but Thou hast died.

5. Jesus, the sinner’s friend, to Thee,
   Lost and undone, for aid I flee,
   Weary of earth, myself, and sin:
   Open Thine arms, and take me in.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

<idle musing>
Not a very popular hymn; it only occurs in about 170 hymnals, but the variations are abundant. Here's one that is eleven verses long!

1 Jesus, the Sinner’s Friend, to thee,
   Lost and undone for Aid I flee,
   Weary of Earth, myself, and Sin,
   Open thine Arms and take me in.

2 Pity and heal my Sin-sick Soul,
   ’Tis Thou alone canst make me whole;
   Fall'n, till in me thine Image shine,
   And curst I am till thou art mine.

3 Hear, Jesus, hear my helpless Cry,
   O save a Wretch condemn'd to die:
   The Sentence in myself I feel,
   And all my Nature teems with Hell.

4 When shall Concupiscence and Pride,
   No more my tortur'd Heart divide?
   When shall this Agony be o'er,
   And the old Adam rage no more?

5 Awake, the Woman's conquering Seed,
   Awake, and bruise the Serpent's Head:
   Tread down thy Foes, with Power controul,
   The Beast and Devil in my Soul.

6 The Mansion for thyself prepare,
   Dispose my Heart by ent'ring there;
   'Tis this alone can make me clean,
   'Tis this alone can cast out Sin.

7 Long have I hop'd and vainly strove,
   To force my Hardness into Love;
   To give thee all thy Laws require,
   And labour'd in the purging Fire.

8 Frail, dark, impure I still remain,
   Nor hope to break my Nature's Chain;
   The fond self-emptying Scheme is past,
   And lo! constrain'd I yield at last.

9 At last I own it cannot be,
   That I should fit myself for thee:
   Here then to thee I all resign,
   Thine is the Work, and only thine.

10 No more to lift my Eyes I dare,
   Abandon'd to a just Despair,
   I have my Punishment in View,
   I feel a thousand Hells my Due.

11 What shall I say thy Grace to move?
   Lord I am Sin, but Thou art Love;
   I give up ev'ry Plea beside.
   Lord I am damn'd, - but thou hast died!

</idle musing>

Good out of bad (Bonhoeffer)

I believe that God can and will let good come out of everything, even the greatest evil. For that to happen, God needs human beings who let everything work out for the best. I believe that in every moment of distress God will give us as much strength to resist as we need. But it is not given to us in advance, lest we rely on ourselves and not on God alone. In such faith all fear of the future should be overcome. I believe that even our mistakes and shortcomings are not in vain and that it is no more difficult for God to deal with them than with our supposedly good deeds. I believe that God is no timeless fate but waits for and responds to sincere prayer and responsible actions.—Dietrich Bonhoeffer, in After Ten Years, 25

Complete—in Christ

The denial of the pairing “male and female” is particularly intriguing in its contradiction of Genesis 1:26: it may relate to Paul’s preference for celibacy as a better condition for both genders (1 Cor 7). Neither gender requires “completion” or “expression” through marriage (or sex), as each is independently valued and fulfilled in Christ.—J. M. G. Barclay, Paul and the Gift, 396n18

I Am Coming to the Cross

116 I Am Coming to the Cross

1 I am coming to the cross;
   I am poor and weak and blind;
   I am counting all but dross;
   I shall full salvation find.

2 Long my heart has sighed for Thee;
   Long has evil reigned within;
   Jesus sweetly speaks to me--
   "I will cleanse you from all sin."

3 Here I give my all to Thee--
   Friends and time and earthly store;
   Soul and body Thine to be--
   Wholly Thine forevermore.

4 I am trusting, Lord, in Thee,
   Blessed Lamb of Calvary;
   Humbly at Thy cross I bow,
   Save me, Jesus, save me now.

5 Jesus comes! He fills my soul!
   Perfected in Him I am;
   I am every whit made whole:
   Glory, glory to the Lamb!
                         William McDonald
                         The Methodist Hymnal 1964 edition

<idle musing>
A fairly popular hymn, although I don't recall ever singing it. It occurs in 841 hymnals. Some add the following refrain:

I am trusting, Lord, in thee,
Dear Lamb of Calvary;
Humbly at thy cross I bow,
Save me, Jesus, save me now.

</idle musing>

How happy every child of grace

115 How happy every child of grace

1 How happy every child of grace,
   Who knows his sins forgiven!
   This earth, he cries, is not my place,
   I seek my place in heaven:
   A country far from mortal sight;
   Yet, O! by faith I see
   The land of rest, the saints delight,
   The heaven prepar'd for me.

2 O what a blessed hope is ours!
   While here on earth we stay,
   We more than taste the heavenly powers,
   And antedate that day;
   We feel the resurrection near,
   Our life in Christ conceal'd,
   And with his glorious presence here
   Our earthen vessels fill'd.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

<idle musing>
Not one of Charles Wesley's more popular hymns, occurring in only 379 hymnals. But, it does have some variants. The base text at hymnary.org adds this third verse:

3 O would he more of heaven bestow,
   And let the vessel break,
   And let our ransom'd spirits go,
   To grasp the God we seek:
   In rapturous awe on him to gaze,
   Who bought the sight for me,
   And shout and wonder at his grace
   Through all eternity.

But, the Salvation Army hymnal omits that and our second verse and instead has these:

2 A stranger in the world below,
   I calmly sojourn here;
   Nor can its happiness or woe
   Provoke my hope or fear.
   Its evils in a moment end,
   Its joys as soon are past;
   But O the bliss to which I tend
   Eternally shall last!

3 To that Jerusalem above
   With singing I repair;
   While in the flesh, my hope and love,
   My heart and soul, are there;
   There my exalted Saviour stands,
   My merciful high priest,
   And still extends his wounded hands
   To me, of saints the least.

4 Then let me joyfully remove
   That fuller life to share;
   I shall not lose my friends above,
   But more enjoy them there.
   There we in Jesus’ praise shall join,
   His boundless love proclaim,
   And sing the everlasting song
   Of Moses and the Lamb.

</idle musing>

Sinners, Turn: Why Will You Die

112 Sinners, Turn: Why Will You Die

1 Sinners! turn, why will ye die?
   God, your Maker, asks you why?
   God, who did your being give,
   Made you with himself to live:
   He the fatal cause demands,
   Asks the works of his own hands;
   Why, ye thankless creatures, why
   Will ye cross his love and die?

2 Sinners, turn, why will ye die?
   God, your Saviour, asks you why?
   God, who did our souls retrive,
   Dy'd himself, that you might live,
   Will you let him die in vain?
   Crucify your Lord again?
   Why, ye ransom'd sinners, why
   Will ye slight his grace, and die?

3 Sinners, turn, why will ye die?
   God the Spirit, asks you why?
   He, who all your lives hath strove,
   Woo'd you to embrace his love;
   Will you not the grace receive?
   Will you still refuse to live?
   Why, ye long-sought sinners, why
   Will you grieve your God, and die?
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

<idle musing>
This one is a bit more popular than yesterday's, occurring in nearly one thousand hymnals. And, as usual, there are more verses:

4. Let the beasts their breath resign,
   Strangers to the life divine;
   Who their God can never know,
   Let their spirit downward go.
   You for higher ends were born,
   You may all to God return,
   Dwell with Him above the sky;
   Why will you forever die?

5. You, on whom He favors showers,
   You, possessed of nobler powers,
   You, of reason’s powers possessed,
   You, with will and memory blessed,
   You, with finer sense endued,
   Creatures capable of God;
   Noblest of His creatures, why,
   Why will you forever die?

6. You, whom He ordained to be
   Transcripts of the Trinity,
   You, whom He in life doth hold,
   You for whom Himself was sold,
   You, on whom He still doth wait,
   Whom He would again create;
   Made by Him, and purchased, why,
   Why will you forever die?

7. You, who own His record true,
   You, His chosen people, you,
   You, who call the Savior Lord,
   You, who read His written Word,
   You, who see the Gospel light,
   Claim a crown in Jesus’ right;
   Why will you, ye Christians, why,
   Will the house of Israel die?

8. Turn, He cries, ye sinners turn;
   By His life your God hath sworn;
   He would have you turn and live,
   He would all the world receive;
   He hath brought to all the race
   Full salvation by His grace;
   He hath not one soul passed by;
   Why will you resolve to die?

9. Can ye doubt, if God is love,
   If to all His mercies move?
   Will ye not His Word receive?
   Will ye not His oath believe?
   See, the suffering God appears!
   Jesus weeps! Believe His tears!
   Mingled with His blood they cry,
   Why will you resolve to die?

10. Dead, already dead within,
   Spiritually dead in sin,
   Dead to God while here you breathe,
   Pant ye after second death?
   Will you still in sin remain,
   Greedy of eternal pain?
   O you dying sinners, why,
   Why will you forever die?

11. What could your redeemer do
   More than He hath done for you?
   To procure your peace with God,
   Could He more than shed His blood?
   After all His waste of love,
   All His drawings from above,
   Why will you your Lord deny?
   Why will you resolve to die?

12. Turn, He cries, ye sinners, turn;
   By His life your God hath sworn,
   He would have you turn and live,
   He would all the world receive.
   If your death were His delight,
   Would he you to life invite?
   Would he ask, obtest, and cry,
   Why will you resolve to die?

13. Sinners, turn, while God is near:
   Dare not think Him insincere:
   Now, even now, your Savior stands,
   All day long He spreads His hands,
   Cries, you will not happy be!
   No, you will not come to Me!
   Me, who life to none deny:
   Why will you resolve to die?

I can't imagine that very many people ever sang the whole thirteen verses!
</idle musing>

The danger of contempt

The danger of allowing ourselves to be driven to contempt for humanity is very real. We know very well that we have no right to let this happen and that it would lead us into the most unfruitful relation to human beings. The following thoughts may protect us against this temptation: through contempt for humanity we fall victim precisely to our opponents’ chief errors. Whoever despises another human being will never be able to make anything of him. Nothing of what we despise in another is itself foreign to us. How often do we expect more of the other than what we ourselves are willing to accomplish? Why is it that we have hitherto thought with so little sobriety about the temptability and frailty of human beings? We must learn to regard human beings less in terms of what they do and neglect to do, and more in terms of what they suffer. The only fruitful relation to human beings—particularly to the weak among them—is love, that is, the will to enter into and to keep community with them. God did not hold human beings in contempt but became human for their sake.—Dietrich Bonhoeffer, in After Ten Years, 24

<idle musing>
He hits the nail on the head with this one! When we dehumanize our opponents, we do unto them just as they are doing unto us. The inverse of the Golden Rule! And the inverse of what God did in Christ. May we always remember that...
</idle musing>

The original radically unconditioned event

The cross of Christ shatters every ordered system of norms, however embedded in the seemingly “natural” order of “the world” (cf. 43). In form (as unconditioned gift), in content (as death), and in mode (the shame of crucifixion), the cross of Christ breaks believers’ allegiance to preconstituted notions of the honorable, the superior, and the right. Whereas Philo took “the world” (ο κόσμος) to be the properly ordered gift of God, whose stable Values were reinforced by gifts to worthy beneficiaries, Paul parades the cross as the standard by which every norm is judged and every value relativized. This single and particular event is of universal significance not because it reveals some timeless and universal principle of the cosmos, but because it is beholden to no pre-calculated system of distinction, and privileges no subset of humanity. It is the original radically unconditioned event.—J. M. G. Barclay, Paul and the Gift, 394–95 (emphasis original)

Come, Let Us, Who in Christ Believe

111 Come, Let Us, Who in Christ Believe

1 Come, let us who in Christ believe,
   Our common Saviour praise:
   To Him with joyful voices give
   The glory of His grace.

2 He now stands knocking at the door
   Of every sinner’s heart:
   The worst need keep Him out no more,
   Nor force Him to depart.

3 Through grace we hearken to Thy voice,
   Yield to be saved from sin;
   In sure and certain hope rejoice,
   That Thou wilt enter in.

4 Come quickly in, Thou heavenly Guest,
   Nor ever hence remove;
   But sup with us, and let the feast
   Be everlasting love.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

<idle musing>
I don't recall ever singing this hymn, and uniquely for a Wesley hymn, there only seems to be these four verses. It isn't very popular, only occurring in 96 hymnals.
</idle musing>

Herein lies the danger

[I]t seems that under the overwhelming impact of rising power, humans are deprived of their inner independence and, more or less consciously, give up establishing an autonomous position toward the emerging circumstances. The fact that the stupid person is often stubborn must not blind us to the fact that he is not independent. In conversation with him, one virtually feels that one is dealing not at all with him as a person, but with slogans, catchwords, and the like that have taken possession of him. He is under a spell, blinded, misused, and abused in his very being. Having thus become a mindless tool, the stupid person will also be capable of any evil and at the same time incapable of seeing that it is evil. This is where the danger of diabolical misuse lurks, for it is this that can once and for all destroy human beings.—Dietrich Bonhoeffer, in After Ten Years, 23

All symbolic capital is false…

If the issue here were the gaining of salvation by self-reliant works (Luther) it is hard to see why Paul would discount both circumcision and uncircumcision. Circumcision could be figured as a work aimed to elicit God’s favor, but it is not clear how leaving oneself uncircumcised is a “work” in this or any other sense. Yet Paul equally discounts both circumcision and uncircumcision. Similarly if the issue were “nationalistic imperialism” or the “restriction” of the covenant to Jews alone (Dunn), why is uncircumcision also here devalued? It seems Paul’s target is neither ethnocentrism nor the false opinion that good works can gain benefit from God. He subverts any form of symbolic capital that operates independently of Christ.—J. M. G. Barclay, Paul and the Gift, 393 (emphasis original)

Jesus is tenderly calling

110 Jesus is tenderly calling

1 Jesus is tenderly calling thee home-
   Calling today, calling today;
   Why from the sunshine of love wilt thou roam
   Farther and farther away?

Refrain:
   Calling today,
   Calling today,
   Jesus is calling,
   Is tenderly calling today.

2 Jesus is calling the weary to rest-
   Calling today, calling today;
   Bring Him thy burden and thou shalt be blest-
   He will not turn thee away. [Refrain]

3 Jesus is waiting; O come to Him now-
   Waiting today, waiting today;
   Come with thy sins, at His feet lowly bow-
   Come, and no longer delay. [Refrain]

4 Jesus is pleading; O list to His voice-
   Hear Him today, hear Him today;
   They who believe on His name shall rejoice-
   Quickly arise and away. [Refrain]
                         Fanny Crosby The Methodist Hymnal 1964 edition