PSALM 139 – “Search Me, O God”

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“You, Lord, are intimately acquainted with every part of my life and thoughts — past, future, present — though such a realisation staggers the natural mind. Everywhere is near You. Your nearness knows no limits. There is neither height nor depth of human experience beyond your sharing or perception. All that I am, comes from You. You are the Cause, and Yours the skill that from my beginning called forth and watched over every stage of my growth, thus turning Your thoughts into my being. The comprehensiveness of Your thoughts defies my imagination, and by them, I am brought forth, not unto myself, but unto You — Your presence, care, and love. Where can any evil, stand in Your presence? May it flee before You, and thus before all whom You cause to stand near You. And may that nearness discover and eradicate all trace of error, that I may walk with You always.”

This paraphrase of Psalm 139 surely expresses the wonder of the dealings of the Lord and His care for each one of His people. It is an intimate confession of the surprise and the awe brought to us by the Truth when we are let into Divine secrets, and when we are thus confronted with the mystery, WHY? Why, Lord, are you interested — in this worthless lump of clay? Who am I Lord? And who are these Thy people? What claims have we upon Divine love? And yet, we are here only because You made us, Lord. We are what we are because that is how You made us. And we are in Your presence, because that is where You had in mind for us to be.

If the lips were King David’s, the words were of the holy Spirit. Their full appreciation requires also the Spirit of God in the heart of the Readers.

Five Parts, Like Genesis to Deuteronomy

The psalms are not in chronological order. This is apparent, in that psalm 137, describing conditions during the captivity in Babylon, is followed by a whole series from the sweet psalmist of Israel, David, psalms 138 to 145, centuries before the captivity. Nevertheless, the Jews have long believed that the psalms are grouped according to a pattern, a series of five themes, which they have likened to the five books of Moses, from Genesis. We find our psalm, 139, in the last of these — the Deuteronomy portion. The book of Deuteronomy is one of retrospect. It looks back over the forty years of wilderness wanderings. This psalm of David also looks back over many years. It looks back with wonder at the countless thoughts of God towards him, the trials, the failings, the over‑rulings, in every experience, God was there.

Perhaps, looking back, we too may be able to recognise in general terms a sequence in our own individual lives. Our own Genesis of beginnings, our first reaching out towards the Lord. In my case, and that of many other brethren, that Genesis beginning coincided with the reading of Volume one of “Studies in the Scriptures — The Divine Plan,” by Pastor Charles Taze Russell. Joseph Rotherham, translator of the “Emphasised Bible,” left his own testimony concerning this book. “The chapter on the Permission of Evil alone is worth more than the price of the whole Volume and is the fullest discussion of this great mystery and the nearest approximation to a probably correct solution of it with which we are acquainted.” (With Volume One selling in those days for only 60 cents, that was a bit of an understatement!) The Lord had set our feet upon a Rock. Many millions of copies of this Volume went out throughout the world. The seed was widely sown, yet from those millions comparatively few were to respond to the sickle‑like message of the harvest of the age.

“Whose hearts the Lord opened.”

It was not you or me, but the Lord; and this must have an awesome effect upon our minds. Why did the Lord open my eyes? Those first vague desires, that impulse to follow, though I knew not whither I was going, why me, Lord?

With each of us, that Genesis stage would soon develop into our Exodus — the effect of Truth in releasing from captivity to the ways and thinking of this present evil world, and the power of the evil one. Again the blessedness of that release was not by our effort. It was the Lord, our Deliverer. He opened our eyes to the vanity of all below, and by various means loosened our grip upon the things of this earth.

He emptied my hands of my treasured store,
And His covenant love revealed;
There was not a wound in mine aching heart,
But the balm of His breath hath healed,
Oh, tender and true was the chastening sore,
In wisdom that taught and fried,
Till the soul He sought was trusting in Him
And nothing on earth beside.

The book of Leviticus was concerned with the Divine sanctuary, the consecration of the priesthood, and the implications of approach to a Holy God. We came to realise that salvation lay in something more than the endeavour to live a high moral life of separation from the world.

At what great cost the Lord made provision for our sinful state.

With this deepening realisation came the longing to know Him better, to behold the beauty of the Lord and to enquire into His sanctuary. With deepening appreciation we learned what consecration really meant — and so beside His sacrifice we were led to lay down our little all. That consecration is still to be brought to completion. Such a state of resolution was the result of heaven’s love overflowing into our hearts. Again; it was the Lord.

A period of wilderness experiences was to follow, our book of Numbers stage. In many ways these wilderness tests and trials of faith are still ours today and probably will be until the journey’s end, yet already, perhaps, they are merging into our Deuteronomy stage of retrospect.

Tonight, we can look back over the whole of life’s journey so far. Do we see a hotch‑potch of seemingly disconnected experiences?

Did our path seem to ramble, first this way, then another, without particular sign of progress or achievement?

That’s what we mean by wilderness wanderings. Did we notice that Rock? — The Rock that followed us? In 1 Corinthians 10, Paul sanctioned the Jews’ tradition that the rock itself, or at least the stream from it, followed the Israelites from place to place, supplying its life‑giving pools throughout the wilderness way. Deuteronomy 32:4-37 identifies the Rock as the Begetter and the Former, the Saviour and Defender of the Lord’s people; the Source of Truth sweeter than honey, and of the Holy oil, and in all these works, perfect beyond compare.

Someone was watching, watching us every step of the way. Watching us even this moment, and perhaps now, as we look back, helping us to trace the way of the Lord’s dealings in our lives.

“Deep on my heart let memory trace
His acts of mercy and of grace.”

Never did we walk alone, for He had said, “My presence shall go with thee, and I will give thee rest” (Exodus 33:14). “Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared” (Exodus 23:20).

And with that special Angel of His presence, Our Blessed Lord and Head, came other angels, some of them visible angels with human faces. The Janes and Wills, the Mays and Hildas, Judys, Evas, Franks and Harrys, and Jims, the home ecclesia brethren, and other dear brethren both here and throughout the land, each to play a part in our lives, as helping hands along the way. We had so many helps, so many blessings. We can now look back with deepest gratitude to the Lord. He Who designed the Great Ages of His Plan, had turned His wondrous skills to me.

Toward the End of Our Journey

Psalm 139:16 in the Hebrew, “In Thy book each day was planned.” “Thou hast searched me and know.” He knows it all; with vision divine He knows each turn of our path, He knows how it all will end; he knows what is required to achieve that end.

If we have begun our Deuteronomy stage, we know it is not only one of retrospect — it is forward looking also. Never have we been nearer to our journey’s goal. The river at last pours out into the boundless waters of the sea. The nearer it gets to that estuary the greater is the influence of what lies so close ahead. It is moved by its tides, as the great ocean waters mingle with its own. And so with the saints as they anticipate their home‑coming now so near. The abundant entrance, the joyous throng of welcoming overcomers who have gone before — already we sense that sweet taste of victory through Christ — already does that joy unspeakable bring its glory‑glow into our hearts. Soon, the day will arrive for each of us to finish this present course — our Graduation day! Are our gowns ready? Will it be marked, that last step of the way? Will we find a label stating, “This is your final test of faith”? We wait on Pisgah’s mount until that “vision glorious” melts into its full blessed reality.

Looking now forwards towards that veil we perceive but the semblance of what lies beyond. Through that pattern of blue, and purple, and scarlet threads, set in the fine twined linen of cunning work: we but vaguely perceive the hazy outline of heavenly things, depicted in the cherubim. But once we pass that veil, the scales of all present limitations will fall from our eyes, and with vision clear as the noon‑day sun, we shall see Him Whom our soul loveth, face‑to‑face.

Then too shall we see what He has wrought. A new creation, after the likeness of Him that made it. Then, from within those encircling arms of our Father, we shall be blessed with full retrospective wisdom, know at last the reasons for so many puzzling circumstances and experiences of the way.

Even now, can we not anticipate something of the wonder of that blessed hour? Lord, that I might view my present walk, each test, each trial, each concept of Thy Truth, against the glory of that perfect day. Oh that with retrospective wisdom blest, I could retrace each step, remould each thought, with noonday vision of my Father’s face. It is, then, in blessed realisation of all we have come to know of our Father thus far, that our hearts echo the refrain of the psalmist in this song of retrospective wisdom.

Bruising

This whole psalm, 139, is an expression of the awe and wonder of this knowledge of the Lord — that is, His knowledge of us. Verses 2‑5: we have the concept of His omniscience. He knows it all. There is nothing hidden from the eyes of Him with Whom we have to do. How thankful we are of that. Did we ever feel, “My way is hid from the Lord.”? “I am on my own, He does not know; He does not heed”? Verse 11 of the psalm (139) says, “Surely the darkness shall cover me.” The Hebrew word translated “cover me” is used only three other places. Each time it retains its true meaning, to bruise me. Job speaks in 9:17, of being bruised or broken by the stormy tempest the Lord had allowed into his life.

Genesis 3:15 speaks of the bruising of the seed of the woman. Is there then a hint in this verse 11 of the psalm of the powers of darkness under which both Jesus and His followers would be bruised? Was His arm then shortened that He could not use those very trials to achieve the end He has in mind?

If it pleased the Lord to “bruise” Him, or any other of His children, it is to an end more wonderful than anything they are caused to bear. But only by His permission can the bruising come.

Isaiah 49:14,15. — Does Zion cry “The LORD hath forsaken me, and my Lord hath forgotten me”? “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget [a mother’s mind is full of so many things. We can recall one sister who, arriving home from the daily shopping chores, suddenly remembered that she had left the pram at the store!] yea, they may forget, yet will I not forget thee.”

Looking back, can we not each testify with the conviction of retrospect.

“He was better to me than all my hopes;
He was better than all my fears;
He made a bridge of my broken works,
And a rainbow of my tears.

“The billows that guarded my sea-girt path,
But carried my Lord on their crest;
When I dwell on the days of my wilderness march
I can lean on His love for the rest” (“Stream in the Desert” by L.B. Cowman).

The woman was at her wit’s end, dejected and desolate, Genesis 16:6. Her life had become so hard that she had tried to run away. But to go further into the wilderness meant she would certainly perish.

It was then

that the Lord sent His angel to tell her to

go back

and submit to her trials.

What a message! Wherein lay the comfort? Where was the way of escape?

“Go back! Submit!”

Yet with wonder Hagar realised that the Lord knew everything about her, He knew, and He cared! With awe she had come in that moment of crisis to know the name of the Lord. Genesis 16:13, You‑Are‑The‑God‑Who‑Sees; for she said, “Have I also here seen Him who sees me?” Did our experience match?

At time of need, did the message come: “Don’t run away! Submit!” Was it in storm that we found our anchor, and first came to realise what it was for?

In that experience Hagar knew she had heard the voice of the Lord, and had seen Him in new light. Forever in her mind that place would be a memorial to a precious divine understanding of human need. She had found a well, and she called it “The Well of the one Who Lives and Sees Me” (NKJV). Never would that well run dry. And the child born from that experience was called “Ishmael,” “God hears.” God really does hear!

Searching

Psalm 139:1 — “O LORD, thou hast searched me, and know.” The following verses show it is an on‑going ever‑present tense. It is said that “the word rendered searched, has a primary reference to mining into the earth as for precious metals.” Digging deep into the inner recesses of our heart. As the result of that searching and sifting, we can confidently say, “Thou, Lord, seest all that is in my heart. Nothing is, or can be, concealed from thee. You know everything about me, yet You still love me!”

It is with this deep consciousness that the psalm begins; and all that follows is but an expansion and application of this revealing. God knows me altogether; He sees all that is there in my innermost being. He sees more in me than I can see in myself. He is fully acquainted with every stage and step of my past life. How does He do this? We may well ask!

More to the point; Why?

Why does He condescend?
Why does He notice?
Why trouble to know me, and everything about me?

It would, of course, be true to say; “known unto the Lord are ALL His works from the beginning.” He is not confined to our concept of time. It is part of His nature, His ability, His attribute of omniscience, to know all things. Is there anything He does not know? But knowing in this intimacy is for us, part of a close relationship, that of a Father and His child. Jesus said (Matthew 6:8), “your Father knoweth what things ye have need of, before ye ask him.” And for our Father to see and know, is for Him to oversee and supply the needs of His child.

Helping

Psalm 37:25 — “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.” How many of our dear elderly brethren today can echo those words! Yes, maybe sometimes the bread we need turns out to be the “bread of affliction” in 1 Kings 22:27. It is the harsh treatment of one imprisoned by straightened circumstances, like Hagar. Here the word “affliction” is defined as something “to bring one to the state of submission.”

Paul found that imprisonment is not so bad, when shared with the Lord. But sometimes this same expression “bread of affliction” means the sustenance that the Lord specially provides in the midst of trial, as in Deuteronomy 16:3. The Lord will use many means, many messengers, to supply those needs. In 1 Kings 17:4 He uses ravens. In Psalm 23, as in the darkness the enemies circle around the flock, we find a table prepared before us.

So Jacob too was to find as he lay himself down in his stony place. Nor was he the first, nor would he be the last, to discover in the midst of trial the wonders of a God Who sees all, sees our past, and our present, and understands our needs. He knows and sees also what we cannot see, the outcome, the end to which the path is leading and He sends His messengers to our aid with the blessed assurances of His Word of promise. For there Jacob saw a ladder linking all the array of heavenly resources to the pressing needs that moment of one fleeing before the threat of death. He saw Angels ascending and descending.

Do we share Jacob’s vision?

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O could we hear the sound of many wings of angels’ flight on wondrous mission bent! Could we but see each messenger speed forth, to aid, to strengthen, comfort and support! Could we perceive the interest of a spirit world — some rising, some descending, all sent forth along the sunlight shafts of love divine … breaking through clouds … opening prison doors! With ease and grace their wonders they perform, whispering words behind us, beckoning on, guarding, guiding, watching every step of every saint, to keep in all their ways … beholding constantly a Father’s face.

Before we cry, they take our hand to bear us up, and lift us high above the stumbling stones of earth, beyond the things of time and sense to glory realms, eternity’s domain, where dwells our Lord. See, He prepares, within His Father’s House, a place “reserved” (oh blessed thought!) in heaven — for me? Sweet are such messages of love. Beautiful the flight of those who bring them to my longing heart — and loan to me their wings. How wonderful those holy sons of light whose flight from heaven’s courts was made for me, who readily descend to sinful earth to grapple with dark powers to save me harm. Yet their successes apprehended not by our poor minds, we rarely even notice that smoothed path, nor sense their effort, vigilance, or zeal in faithful ministration for our sake.

An angel’s mind accepts such poor acclaim. They joy to do it in the Father’s Name, and recognised or not, they serve the same.

His Presence

Psalm 139:7‑8 speak of His presence. It is as though He is everywhere, and in everything He is the Cause. The heights — and the very depths of human experience — He is there.

Psalm 139:7 — “Whither shall I go from thy spirit? Or whither shall I flee from thy presence?” Adam ran to hide from that Sacred Presence.

The psalmist was not trying to flee from the Lord’s presence, far from it. He is testifying from his own experiences that there is no place, no trial, no circumstance in life, that is beyond the range of divine awareness, too great, or too little, for Him to share. There is no situation beyond the reach of His eternal arms, or beyond the need of His purpose in us. He uses those two words, presence and spirit, or breath, interchangeably. In every place, He is so close that we can feel, as it were, His breath.

Psalm 139:6 — “Such knowledge is too wonderful for me; it is high, I cannot attain unto it.”

Psalm 139:17,18 — record the wondrous admiration of the psalmist. “How precious also are thy thoughts unto me, O God! how great is the sum of them! (18) If I should count them, they are more in number than the sand: when I awake, I am still with thee.”

Like a child who falls contentedly to sleep upon his Father’s breast, he wakes to find himself there still, within those same unfailing arms. “When I awake” — Our spiritual life is made up of awakenings, rousing of the senses, from our first awakening to the light of Truth and Love and the realms of things eternal. Perhaps in moments of holy contemplation the Lord awakens our mind to depths of truth we had not before suspected. Perhaps at times of great pressure, when the foes of the soul are too strong for us at such a moment, He opens our eyes, like the eyes of Elisha’s servant, to those great forces working together for us — the Hosts of the LORD, the limitless supply of all the divine resources.

Perhaps, like Jacob, our hours of weariness have become times of vision and great reassurance of divine promise so that we feel we have just awakened to the personal watch care of our God and His never‑failing faithfulness, so that we too are constrained to say, “SURELY THE LORD IS IN THIS PLACE, and I knew it not.”

Our spiritual life is made up of such awakenings. There is yet to be the ultimate of all our awakenings, and each awakening of our present course makes it nearer.

Here is that moment of sweet release from all limitation of human frame, the moment of victory. This is the awakening “where sin and sense molest no more,” and the mind soars like the eagle to the sun, to gaze upon and to comprehend all the glorious fullness of truth’s ultimate reality. In Scripture it is compared with the full light of noonday. Doubly precious not only will that moment of blessed truth introduce us into the closest, fullest, relationship and awareness of the glories of eternity, it also will mark the completion, the bringing to perfection, of Our Heavenly Father’s most wondrous purpose for us.

The moment of reaching the goal, the reaching out and grasping of the prize of the high calling, the moment too, that will be, that He reaches His goal for me — His work in me finished, and the great seal of divine approval pronounced, “It is very good,” and, as in a dream, I will realize that He speaks of His work in me! And His “well done,” shall be, though all eternity, enough for me.

Only in the peaks of our present spiritual experience can we remotely sense that height of the Father’s triumph in His achievement, the bringing of His child to glory, the setting of the jewel in His crown. “They shall be Mine.” That moment of awakening to see what He has wrought! Will it not surpass our brightest hopes and sweetest dreams? The years of pilgrimage all lead to this. That delight in the Lord, deepening with time, will be answered in the granting of the heart’s desires, to be experienced in ten thousand joys, all compressed into that moment of change. And central to all our joys, Dear Lord, I am “Still, still with Thee.”

Searching

Psalm 139: 23,24 — “Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting.”

This has to be searching with intent — the intent of the purifier of silver, and the trier of gold. His thoughts towards us — so many; so high, and humanly unattainable. Here is the response He seeks. The depth of the desire He has imparted in our hearts for holiness, the yearning to be all that He wants us to be; all this is expressed in our earnest plea,

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This is the cry so patiently He waits to hear.

This is the prayer that He alone can answer, and answer it He will, for He it was who has inspired in us this thirst after Him, as of the little deer for the water brooks.

Our Father can make us “meet to be partakers of the inheritance of the saints in light” (Colossians 1:12). What a precious realisation! But He knows those that are His;

He knows the sincerity of our cry for Him to help us search out every corner of our heart for that hidden crumb of leaven, that would pollute His sanctuary.

“Walk before Me, and be thou perfect.”

He never asks what He cannot achieve, and how we long for it!

We cry to Him to search out and remove the dross, the ways and weaknesses that cannot co‑habit with a Holy God — Whose dwelling place we are!

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The psalmist commences with the acknowledgement of the Lord’s ability to scrutinize and lay bare before His eyes all that we are. Now he responds with earnest plea of these verses 23 and 24 that those holy eyes search out all trace within us of anything that would grieve our Father’s heart.

“Oh may thy goodness chase away all hindrance to Thy love.”

Do I really long to see my God? Are all my springs — in Him? Does the Spirit He has poured into our hearts answer for us?

If my Heavenly Father desires me for His rest forever, then the honour and the glory cannot be compared with any earthly joy!

Thus do our hearts’ desires with our Father’s desires, merge into that blessed oneness of which our Master spoke in that sacred prayer in John chapter 17.

The psalmist prays that the Lord would examine him with that closest scrutiny, so that he might be under no delusion or self‑deception. To search that he might not indulge in any false hopes; that he might not cherish any improper feelings or desires. Here is a prayer of deep sincerity; a prayer that also implies self‑distrust. Self‑examination is required but is limited in its efficiency.

Each Moment

The goal is closer now; that glorious end of the Lord, that once had seemed so far away. Every moment, we stand upon the brink of realization of that blessed hope. But every moment too, we are already experiencing the joy of that fellowship, the sacred sharing of everything, with our Father, and the consciousness of His great love from which neither life nor death can now ever separate.

So what thought can we carry away with us, today and every day, to keep us poised, as it were, that will recapture for us all the blessings of this searching song? One constant thought helps me. I trust it may also help each one of you.

“This moment belongs to You, Lord. This moment, this knife‑edge of time on which I forever dwell, belongs to YOU.”

A New Song

In Revelation 14:3 we read, “And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.”

Is this that song which only Thy saints can sing? This psalm — this beautiful song — the melody that fills the life with the holy awareness of God, to be sung by those whose mind and vision have been enabled by the Spirit’s invitation to “Come up higher”? This song that enables us to break through the boundaries of natural sight into the greater and grander realm, to see the King in His beauty, in the land of far horizons, the immeasurable dimensions of the Divine, that constitute the glory that will fill eternity?

If we have learned this song, how can we keep from singing?

We each can say Psalm 40:3‑4 — “You, Lord, have put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD. How Blessed indeed is that one that you have brought to make the LORD our trust …”

How can I keep, from singing!
My life flows on in endless song;
Above earth’s lamentation,
I catch the sweet, not far‑off hymn,
That hails a New Creation.
Through all the tumult and the strife,
I hear the music ringing;
It finds an echo in my soul —
How can I keep from singing?

 

Acknowledgment

Br. Donald Holliday — for the above post.

 

This post’s URL:
https://biblestudentsdaily.com/2018/09/17/psalm-139-search-me-o-god/

 

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Wondrous Grace – Hymns of Dawn No. 21

Wondrous Grace – Hymns of Dawn No. 21

Here is a recording of Hymn No. 21 from the “Hymns of Dawn” to aid God’s people in singing and making melody in their hearts unto God.

“(1) Come, let us shout joyfully to Jehovah! Let us shout in triumph to our Rock of salvation. (2) Let us come into his presence with thanksgiving; Let us sing and shout in triumph to him” (Psalm 95:1,2).

“My mouth shall praise Thee with joyful lips” (Psalm 63:5).

Lyrics

1.
Behold, what wondrous grace
The Father hath bestowed
On members of a fallen race,
To make them sons of God.

2.
By His dear Son redeemed,
By grace then purified;
What favor that we should be named
For Christ’s joint heir and bride!

3.
Nor doth it yet appear
How great we must be made;
But when we see our Saviour here,
We shall be like our Head.

4.
A hope so much divine
May trials well endure;
May purify our souls from sin,
As Christ, The Lord, is pure.

5.
Now in our Father’s love
We share a filial part;
He grants the spirit from above
To dwell within each heart.

6.
We can no longer lie
Like slaves beneath the throne;
Our hearts now Abba, Father, cry,
And He the kindred owns.

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The History Of This Hymn

Author Isaac Watts (1674-1748). Verse 2 in the “Hymns of Dawn” is not contained in the lyrics written by Isaac Watts and could not be found in any other Hymnal other than in the Hymns of Dawn.

ComposerNo information. From a Google search, the earliest record of the same tune as contained in the Hymns of Dawn, has been found in the “Songs for Social and Public Worship” published in 1863, on page 144.  Another tune arrangement (nearly identical to the “Hymns of Dawn” score) is found in “Every Sabbath: A new collection of music adapted to the wants and capacities of Sunday-Schools, the home circle, and devotional gatherings,” page 147 Hymn No. 145a published in 1874

 

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Bible Scriptures Associated With This Hymn

John 1:11-13 (ESV)—(11) He came to his own, and his own people did not receive him. (12) But to all who did receive him, who believed in his name, he gave the right to become children of God, (13) who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

Acts 15:10, 11 (ESV) — “(10) Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? (11) But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

Romans 3:23, 24 (NIV) — “… for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.”

Roman 5:1-2 (KJV) — “(1) Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (2) By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.”

Romans 6:13, 14 (ESV) — “(13) Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. (14) For sin will have no dominion over you, since you are not under law but under grace.”

2 Corinthians 6:1 — “(1) We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (2) (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)

Ephesians 2:8, 9 (ESV) — “(8) For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, (9) not a result of works, so that no one may boast.

Titus 2:11-14 (ESV) — “(11) For the grace of God has appeared, bringing salvation for all people, (12) training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, (13) waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, (14) who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

Hebrews 4:16 (KJV) — “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

1 John 3:1-3 (KJV) — “(1) Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. (2) Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (3) And every man that hath this hope in him purifieth himself, even as he is pure.”

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The words below are from Reprint No. 2283, from the Original Watchtower and Herald of Christ’s Presence.

“BY GRACE ARE YE SAVED.”

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“For the grace of God that bringeth [leads to] salvation hath been manifested for all men—teaching us that renouncing ungodly desires we should live soberly, righteously and godly in this present age, waiting for the blessed hope, even the glorious manifestation of our great God and Savior Jesus Christ; who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people, devoted to good works.”Titus 2:11-14.

[Note: The definition of “renouce” (or “say no to”— NIV Bible): formally declare one’s abandonment of (a claim, right, or possession). Synonyms: reject, refuse to abide by, refuse to recognize, desert, discard, disown, cut off, cast off, lay aside, refuse to fulfil, invalidate, nullify, disclaim, repudiate (which means reject, divorce from, refuse to accept).] 

“GRACE, ’tis a charming sound,” sang the poet, nor did he exaggerate; for to all who have learned the true meaning of divine grace, that word, like the word “gospel,” is a synonym for all the divine mercies which God’s people may now or ever enjoy…

The word grace signifies favor—particularly unmerited [not deserved] favor. Acts of grace are thus to be clearly distinguished from acts of justice and from obligations… Every testimony to the effect that God is extending his “grace” to humanity or to the Church is a testimony to their unworthiness to justly demand those favors or blessings.

The spirit of the world in general is that of self-sufficiency and independence; following their own wisdom and lacking the instruction and wisdom from above, the worldly-wise regard themselves with complacency; they believe themselves to be quite sufficiently righteous to merit a good deal of divine blessing and reward: true, they admit also that they have imperfections, but these they expect to pay for to the full according to some law of divine retribution. Hence they are undisposed to look for or to accept pardon, forgiveness, justification through the great sacrifice for sins which God has provided… And so they regard all of the laws governing humanity as merciless, graceless—strictly just.

The Scripture presentation of the matter does not overlook the law of retribution—that sin of any kind, the transgression of any law, will surely bring its penalty, whoever may be the sinner and whatever may be the conditions. And the propositions respecting divine grace, rightly understood, are not in conflict with this universal law of retribution: the proposition of grace is … not to prevent the wages of sin from following transgression, but to succor the repentant who desire to reform, and to help him back to divine favor and full recovery, along the lines of strictest justice;—by a willing ransom-price.

And since this succor is wholly unmerited on man’s part and without just obligation on God’s part, it is purely of divine favor—”grace.” Indeed, if it were not for sin and its retributive punishments, there would be no room for grace: it is man’s necessity for grace that constitutes the divine opportunity for its exercise. Grace, however, operates in harmony with the divine laws, and not in violation of them.

Remembering that divine grace signifies God’s unmerited mercy and favor, let us examine its operation in the light of Scripture:—

(1) The first movement of divine grace toward mankind was the exercise of benevolence, love and compassion toward mankind in his fallen and sinful condition. There was nothing in man to merit this compassion and sympathy; quite to the contrary: we were aliens from God and enemies of his righteous rule through wicked works,—the depravity wrought in us through sin voluntarily committed by father Adam.

(2) It was in harmony with this thought of grace on God’s part, or, as we might term it, God’s gracious plan, that he revealed something respecting his purpose of ransom and restitution to father Abraham;—thus preaching first, beforehand, to him the good tidings of a coming blessing or grace, saying, “In thy seed shall all the families of the earth be blest.” Abraham, and others who believed God, rejoiced in mind under the influence of this gracious promise—altho even the beginning of its fulfilment was still nearly two thousand years off.

(3) The third step of grace was in the great gift of divine love, our Lord Jesus Christ. It included the gracious arrangement made with the only begotten Son of God, on account of which he joyfully laid aside his heavenly glories and conditions and humbled himself in death as the ransom or substitute for the first Adam and thus incidentally a “ransom for all” [1 Timothy 2:6] the race of Adam.

(4) It was a fourth step of grace when God, having determined to select a Church, a “little flock,” to be heirs of God and joint-heirs of Jesus Christ their Lord, in the dispensing of the divine favors or grace, promised through Abraham, began the work of selecting this Church—receiving at Pentecost the first installment, from the house of servants into the house of sons and joint-heirs. (John 1:12,13.) Altho tests were applied to those received into the family of sons, and altho character qualifications were imposed upon them and will be imposed upon all who will be called and accepted to this high calling [Philippians 3:14], nevertheless this also was a step of grace, because there were no obligations resting upon God to confer upon us such a “high calling,such “riches of his grace in Jesus Christ our Lord.”

(5) Throughout this Gospel age the same grace has been in operation doing a twofold work; (a) justifying repentant believers from the guilt of their moral obliquity, and giving them thus a standing before God in Christ’s imputed righteousness;—thus making them eligible to the “high calling” to divine sonship and to joint-heirship in God’s Kingdom to come, and (b) then extending to them that “high calling,” inviting them through the divine Word to become the “very elect.” True, there are conditions imposed, and not all the many “called” will be among the few “chosen;” but nevertheless it is an inestimable privilege to be “called” and to have put within our grasp the opportunity and all the needful helps, whereby we may make our calling and election sure.

(6) The grace of God will still further be manifested when the “elect” Church shall all have been sought, found, tried, disciplined, and “made meet to be partakers of the inheritance of the saints in light;” for the blessings which will be conferred upon this glorified Church will not only be such as were not merited, such therefore as were not of obligation upon God’s part, but according to the divine testimony they will be additionally great, super-abounding in grace, “exceedingly abundantly more than we know how to ask or expect;” for “eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath in reservation for those that love him.”1 Cor. 2:9.

(7) Even then, God’s grace will not have exhausted itself;—even after having thus honored and blessed and exalted the Church, the body of Christ, whose only merit consisted first in an honest confession of sin and an acceptance of the divine favor, and second, in their “reasonable service” in rendering their lives in obedience to him who bought them and in and through whom the divine graces were extended.

Then divine grace will begin to be fully manifested—then all shall see it, all shall know it, and all who will may share it; for then will begin the glorious [R2284] “times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began”the Millennial age of a thousand years; the time when the knowledge of the Lord shall graciously be caused to fill the whole earth; the time when all the sin-blinded eyes shall be opened; the time when all the prisoners of the pit (death) shall come forth, that they may be instructed in righteousness. Then, according to the grace of the divine promise, he who redeemed the world shall judge the world in righteousness, a trial, an opportunity, that whosoever will, with a knowledge of sin and its penalty, and with a knowledge of righteousness and its rewards, with a knowledge of the goodness and grace of God shining in the face of Jesus Christ our Lord, may then stand trial and be judged as to whether they will receive God’s grace and its provisions of eternal life, or whether they will reject these and die the second death.

Here we behold the wonderful steps of grace. No one can intelligently believe in divine grace who holds the theory of evolution or any other theory of salvation than the Scriptural one, which recognizes man’s original creation in the divine likeness, his fall into sin and death, his redemption therefrom by the death of our Redeemer, and his hope for recovery through divine grace extended now to the Church and to be extended by and by through the Church (under Christ its Head) to all the families of the earth.

Coming now to consider present manifestations of divine grace toward the Church, we note that many professed followers of the Lord fail … to appreciate this grace which it is their privilege to enjoy. This is attributable largely to false teaching and preaching… For instance, how common it is for people to hear and to believe that if they “do right” they will have divine rewards at the end of life’s race; but if they “do wrong” they shall have divine punishment at the end of the race. Such views ignore grace entirely…

If we are to be punished in proportion to our shortcomings and rewarded for our obedient deeds, where would be the grace? Where would be the mercy? Where would be the necessity of a Savior, a sin-offering, an atonement and a reconciliation with God? Where would be the peace through our Lord and Savior Jesus Christ? None of these mercies and blessings can be rightly recognized except as the grace of God (his unmerited favor) is seen in them.

The fact is that the divine standard of righteousness is much higher than men generally understand: with God righteousness is synonymous with perfection; and hence “all unrighteousness [all imperfection, however or whenever or wherever]—is [a proof of] sin. Thus all men are proved to be sinners,—because all are imperfect, un-right. And the divine law is that the sinner, the wrongdoer, the un-right, the imperfect, shall not live. “The wages of sin is death.” Whoever [R2285] understands this can see at once that man’s only hope of eternal life lies not in his own perfection, but in divine mercy, grace.

But, says someone, That is not a fair statement of the case. God made me as I am, imperfect; and justice requires that he shall not demand of me an impossible perfection, nor punish me for weaknesses and imperfections beyond my control. Such reasoning implies a misunderstanding of the case. It is a mistake to assume that God made us imperfect. All “his work is perfect.” (Deut. 32:4; Psa. 18:30; Matt. 5:48.) He neither created idiots nor other physical and mental malformations of humanity, but, as the Scriptures declare, we were “born in sin and shapen in iniquity—in sin did my mother conceive me.”

Our blemishes come to us from our parents, not from God.

The Scriptures not only point out to us father Adam’s sinless perfection, saying that he was created in the image of God, but they plainly declare that it was by his disobedience that the divine sentence of death passed upon him and passed as an inheritance, a legacy of evil, to his offspring, saying, “By one man’s disobedience sin entered into the world and death as a result of sin, and so death passed upon all men, for all are sinners [imperfect].” Truly also, “The fathers have eaten a sour grape [disobedience] and the children’s teeth are set on edge.”Rom. 5:12,17-19; Jer. 31:29; Ezek. 18:2.

The very basis of all our hopes, then, is this grace of God, operating toward us through Jesus Christ our Lord. God’s grace does not subvert or set aside God’s law, however, and he who would rightly appreciate and use the divine grace should recognize this fact. God’s grace was not intended to frustrate the spirit of his own law: it was not intended to clear the guilty, the wilful transgressor. It acknowledges the divine law, attests its justice, and has fully met its requirements in the person and sacrifice of our Lord Jesus on behalf of Adam and all his race involved in his transgression and his penalty—death. Hence it was that “Christ died, the just for the unjust” in order “that God might be just and yet be the justifier of him that believeth in Jesus.”

The only condition upon which God’s grace is offered is:

  • our acknowledgment of our sin, weakness and imperfection,
  • a sorrow for these and
  • a repentance and
  • reformation to the extent of our ability and
  • an acceptance of Christ Jesus as the personification of divine grace.

Upon no other condition can we step into this grace of God or walk in its way and inherit its rewards.

And even after we have received Christ and God’s grace in him, and are no longer recognized as strangers, aliens to God, but sons, as servants of righteousness and no longer servants of sin, being imperfect, we are not free from blemishes of word, thought and deed; yet, God’s grace … continues with us to cover our blemishes until perfected in the resurrection. Under its provisions whatever is contrary to our wills, and purely the result of hereditary weakness, may be forgiven; and our obliquity and blameworthiness be gauged only by the measure of wilfulness or assent connected with the wrongdoing. Nevertheless, to some extent, chastisements or natural penalties for violations of law may be expected: but to those under grace these will come as helps by the way, causing them more and more to detest sin, as corrections in righteousness, as chastisements and disciplines for their blessing. And even these sure penalties may be to some extent ameliorated in accordance with the wisdom of our great High priest, who, having borne all our sins in his own body on the tree, is freely empowered to abate for us so much of the penalty of our misdeeds as grace may be able to cover as un-wilful [accidental, not deliberate] transgressions.

There is a disposition in our day, as there was a disposition in the days of the apostles, for those who have once accepted of divine forgiveness, the grace of God through Christ, to turn aside therefrom and to attempt to justify themselves by works. Even while first experiences were those of humble dependence upon divine mercy, subsequent experiences sometimes lead to the rejection of the grace that at first was so thankfully received. The Apostle wrote to some thus affected, saying, “Christ has become of none effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” (Gal. 5:4.)

Judged from this same standard, how many Christians today have backslidden—fallen from grace—lost the trust in the merit of the precious blood and in divine favor extended to us through the great atonement sacrifice. Now, as then, the disposition is to trust to works of our own righteousness, which … our own consciences should prove to us are imperfect, “filthy rags” unfit and unable to cover us. Yes, we need a covering before we could in any manner or degree hope to be acceptable to God, and this covering of our imperfections with the imputed righteousness of Christ, is another statement of the grace of God extended to us. This tendency to depart from a recognition of God’s grace in Christ as our only hope for eternal life, and to take instead a hope of being able to walk righteously and to do justly, and thus to merit eternal life, is what the Apostle very properly calls “another gospel”a false gospel.—Gal. 1:6.

This thought of the divine grace as the basis of all our mercies is interwoven with all the promises of God’s Word. Thus the Apostle speaks of the gracious plan of God, and Christ as the exponent of that plan as “the grace of God and the gift by grace.”Rom. 5:15.

Our approach to God in prayer is spoken of as an approach, not to the throne of justice and equity, but as an approach to “the throne of grace,” where “we may obtain mercy and find grace to help in every time of need.”Heb. 4:16.

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Again we are exhorted that our hearts be established in grace; and again told that unto every one of us is given grace according to the measure of our faith; and again the Apostle declares of himself, “By the grace of God I am what I am” [1 Corinthians 15:10].

According to the testimony of our text this grace is general, for ALL men,” and must therefore ultimately in some manner or other be extended to all men,—the dead as well as the living. The translation of our Common Version is manifestly faulty here; all men, even in this most enlightened day of the world’s history, have not yet beheld God’s grace in any degree, nor has it as yet brought them salvation. But since it has been provided freely for all, so ultimately it shall be extended to all, that all may avail themselves of it.

The teaching of this grace is not that we may continue in sin that grace may abound; for divine grace is intended to benefit only those who renounce sin and become servants of righteousness: and thus, as our text declares, God’s grace teaches us that we should repudiate sin and live separate from every ungodly desire, in righteousness, soberness and godlikeness. Furthermore, as our text declares, this grace of God does not claim to have reached its completeness, and to have accomplished in us and for us the grand designs of the God of all grace. On the contrary, it teaches us to WAIT for the consummation of this grace until the glorious manifestation of the Son of God in the majesty and power of his Kingdom, to unite his Church with himself as his Bride and joint heir, the channel of mercies and blessings through which God’s grace shall flow to all the groaning creation.—Rom. 8:18-22; 11:31.

“RECEIVE NOT THE GRACE OF GOD IN VAIN.”

“We then as workers together with him, beseech you also that ye receive not the grace of God in vain.”2 Cor. 6:1.

This exhortation is addressed to such as have already recognized God’s gracious character and the gift [R2285] of his grace toward mankind,—the redemption which is in Christ Jesus. The Apostle has just been explaining this matter of how God’s grace had provided a reconciliation; “that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [but unto him who died for them]. He declares himself an ambassador on behalf of God to declare this grace and exhorts his readers not only to accept of God’s grace in the forgiveness of sins through Christ, but additionally that they also should become fully reconciled or completely in harmony with the Lord, as would be represented by full consecration to him and his service, after the example of the Apostle himself.

We take it that this exhortation of our text is the equivalent of the same apostle’s exhortation elsewhere, namely, “I beseech you, brethren, by the mercies of God [already brethren because already believers in Christ and partakers through him of divine grace], that ye present your bodies living sacrifices, holy, acceptable unto God, which is your reasonable service.”Rom. 12:1.

The Apostle was here urging progress on the part of the believers, advancement from “justification by faith” to the next higher step in divine grace and privilege,—full consecration even unto death, in response to the “call” to joint-heirship with Christ in his Kingdom,—to suffer with him in the present time, and to reign with him by and by in glory. These two steps are contrasted by the same Apostle, who says of himself and others who had taken both steps, (1) “Being justified by faith we have peace with God through our Lord Jesus Christ.” (2) “By whom also [additionally] we have access by faith into this [further] grace wherein we stand and rejoice in hope of [sharing] the glory of God.”Rom. 5:1,2. [R2286]

In our text the Apostle distinctly implies the possibility that some may receive the grace of God in vain—to no purpose.  We see from the connection as we have examined it, that he refers to the grace of God in justification, the forgiveness of our sins, and not to the second step of grace, our acceptance to the new nature through the begetting of the spirit. This implies, therefore, that the only object of justification by faith in this present age, is to give us a footing, a standing of acceptableness with God, from which we may be able to advance and take the second step of self-sacrifice, and become joint-heirs with Christ in his Kingdom. Nevertheless, this first step and all the privileges and blessings connected with it would be “in vain,”profitless to us, if we fail to take the second step, the particular feature of the divine plan which belongs to this Gospel age.

We are not to add to the Word of God, and to say that to receive justification in vain (by not making use of it to progress to a complete consecration and newness of nature) would mean eternal torment, or even the second death: we are simply to understand it as it reads, that the intention of the grace of justification, the first step, being to qualify us for the second step, those who fail to take the second step will have no particular benefit accrue to them from the first step, which would thus have been taken in vain, profitlessly, without permanent results and advantages.

… Only those who take the “narrow way” will gain any prize offered during this Gospel age, which is specifically the age set apart for the development of the “royal priesthood,” devoted to good works—to self-sacrifices in the service of the Lord and his cause. Indeed, there is only one prize and one hope of our calling during this age—the other prize and other hope and other call will be in the age to come. We cannot therefore expect that any who take the first step of faith in Christ, and who are therefore temporarily justified because of their faith, will have a reward for a faith which did not work by love. The faith that works by love speedily goes on to full consecration and self-sacrifice, and is a sure indication of the kind the Lord is seeking for his “little flock,” the “royal priesthood,” the “joint-heirs.” The faith, therefore, which refuses to work by love, cannot be considered an acceptable faith in God’s sight. Nor can we expect that this class will be counted worthy to share in the earthly phase of the Kingdom with Abraham, Isaac and Jacob and all the prophets.

… While not favored with the “high calling” to the divine nature and jointheirship with Christ, because this “call” was not yet due to be proclaimed, nevertheless, these ancient worthies manifested a faith and a trust in the Lord and his promises which worked, and by their works manifested a love for the Lord and a loyalty to him which did not hesitate to sacrifice reputation, wealth and life itself, in obedience to the principles of righteousness revealed to them… [R2286]

A much misunderstood text respecting grace is the one used as a caption for this article, namely, “By grace are ye saved, and that not of yourselves, it is the gift of God.” (Eph. 2:8.) The erroneous thought given by many is that our faith is not our own faith, not of our own volition, but an impartation, a gift from God. Of course, in one sense every gift and blessing which we enjoy is indirectly if not directly from God; “Every good gift and every perfect gift is from above, and cometh down from the Father of lights.” (Jas. 1:17.) But the proper understanding of the Apostle’s words, we believe, is this: It is of God’s grace and not of personal merit on our part that salvation is offered to us; and altho that salvation is offered to us as a reward of faith (including true faith’s obedience), yet we cannot even boast respecting our faith as tho it merited the Lord’s favor,—for our faith is something which is the indirect result of divine providence also; there are millions of others in the world who might exercise just as much faith as we if they had been favored of God with as much light, intelligence, knowledge, as a basis of faith: hence our faith is not to be credited as a meritorious condition but we are to be thankful to God for it, for the circumstances and conditions which have made it possible for us to exercise faith are of his grace.

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Hymn Book Purchase

The Hymns Of Dawn (hymn book) can be purchased at:

The Chicago Bible Students Online Bookstore: https://chicagobible.org/product-category/books/page/4/
The Dawn Bible Students Association: http://www.dawnbible.com/dawnpub.htm

Acknowledgment & References

  • Br. Charles Taze Russell

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Br. Charles Russell—the founder of the Bible Students movement, who is the compiler of “Poems and Hymns of Millennial Dawn” which was published in Allegheny, Pa., in 1890. This Bible Students’ devotional originally contained a total of 151 poems and 333 hymns.

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The following prefatory to the 1905 publication of Hymns of Millennial Dawn may be of historical interest to many of our readers.

We published in 1890, with several more recent editions, a volume entitled “Poems and Hymns of Millennial Dawn” without music. The same collection of hymns with the music is now urgently needed, and therefore appears in this volume. The poems, although highly prized, are omitted for greater convenience in size. We have preserved the same alphabetical order, because so many of our readers have the older book; and where a different tune is given from that originally suggested the latter is indicated by Alt. for alternative tune, with the number where that tune can be found.

Both words and music are credited to the same class to whom the work is dedicated-to the Lord and His faithful people, “the Saints.” The authors of many of the best of them are unknown to us, and, besides, slight changes have been made in the phraseology and sentiment of quite a number, which we could not be sure their original authors would approve, and to give personal credit to less than one half would seem invidious. To all of these dear “Saints” of all ages we therefore give united and hearty thanks for the blessings which they, as the Lord’s servants and handmaidens, have bestowed upon their fellow-members of “the Church of the Firstborn, whose names are written in Heaven.” Most of them died long ago: their abundant reward will be of the Lord in the resurrection.

That the collection is thoroughly undenominational, unsectarian, will be manifest to those recognizing the fact that it includes the choicest old hymns and tunes used by all denominations.

Although we have gathered far and near and winnowed carefully we cannot hope to have gotten all the golden grains, though we do hope that no chaff can be found. The collection is for the Church, for “believers” “reconciled,” and hence contains none of the “sinners” hymns, such as “Come, ye sinners poor and needy,” because willful sinners are in no sense members of the “Body” of Christ, nor are those who have not yet accepted the Lord as their Savior.

Those who will feel the deepest interest in this collection, and whose sentiments will be most fully voiced in its verses, will undoubtedly be those in fullest degree of sympathy with the divine plan of the ages, as set forth in the several volumes of Millennial Dawn—the eyes of whose understanding have been opened to the clearer, purer light now shining from our great Redeemer’s cross, showing the fulness and the completeness of his salvation.

In fact, this volume, while not numbered as one of the volumes of the Millennial Dawn series, is designed to be a companion volume, a melodious accompaniment to the “new song,” “the song of Moses and the Lamb” (the grand harmony of the Law and the Gospel), as presented in the regular Dawn series.

Let the music of God’s good and great plan ring through your hearts and lives, dear fellow-pilgrims and fellow members of the “royal priesthood,” so that every day and every hour shall be filled with joy and praise and thankfulness! And that this little volume may assist in deepening the work of grace in your hearts is our hope and prayer.

– Watch Tower Bible and Tract Society, July, 1905, Allegheny, PA, USA

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Later on, the hymns from this book formed a basis for the hymnal titled “Hymns of Dawn” which was published by the Dawn Bible Students Association in East Rutherford, New Jersey (USA) and the 1999 edition contains a total of 361 hymns.

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Suggested Further Reading

Debtors To His Marvelous Grace, by J.J. Blackburn. The Herald of Christ’s Kingdom Magazine, July/August 1986.
http://www.heraldmag.org/archives/1986_4.htm#_Toc36907878

The Foreshadowing of Grace, by F.A. Essler. The Herald of Christ’s Kingdom Magazine, January/February 1986.
http://www.heraldmag.org/archives/1986_1.htm#_Toc36905444

A Special Calling by Br. David Rice. The Herald of Christ’s Kingdom. July /August 2016.
https://herald-magazine.com/2016/07/01/the-bride-class/

The Bride and the Bridegroom by Br. Carl Hagensick. A Verse-by-verse Study of Psalm 45. The Herald of Christ’s Kingdom. July/August 2004.
http://www.heraldmag.org/2004/04ja_4.htm

A Chaste VirginThe Herald of Christ’s Kingdom.
http://www.heraldmag.org/literature/chliv_38.htm

His Loving Kindness – Hymns of Dawn No. 19
https://biblestudentsdaily.com/2018/06/19/his-loving-kindness-hymns-of-dawn-no-19/

Awake My Soul — Hymns of Dawn No. 20
https://biblestudentsdaily.com/2018/06/27/awake-my-soul-hymns-of-dawn-no-20/

The Sacrifice
https://biblestudentsdaily.com/2017/01/05/the-sacrifice/

Give Thanks In All Circumstances
https://biblestudentsdaily.com/2018/01/03/1-thessalonians-518-thankfulness/

The Truth About Hell. A Dawn Bible Association Publication. http://www.dawnbible.com/booklets/hell.htm

Hope Beyond the Grave. A Dawn Bible Association Publication. http://www.dawnbible.com/booklets/grave.htm

Christ and His Bride. BIBLE Students DAILY.
https://biblestudentsdaily.com/2017/06/25/christ-and-his-bride/

Our Beliefs — What Does the Bible Teach Us?
https://biblestudentsdaily.com/category/beliefs/

Bible Students’ Links and Bible Study Resources
https://biblestudentsdaily.com/category/links/

 

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