Always Rejoicing – Hymns of Dawn No. 27

Always Rejoicing – Hymns of Dawn No. 27

“(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).

“Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense (Song of Solomon 4:6).

Note: “ Myrrh is bitter experience and the wisdom gained through such experience. Frankincense represents praise and thanksgiving. Hymns of praise often include the Christian’s gratitude for deliverance from suffering that is beyond human endurance. Such help usually evokes praise and thanksgiving. Of course pleasant experiences also bring forth praise, but the type of praise that arises from suffering is on a higher level than praise from pleasure. Verse 6 alludes to praise that arises from suffering.

‘Until … the shadows flee away.’ The shadows of the nighttime experience of the Church will ‘flee away’ when the Church is complete. These are the shadows of the gospel night, the Passover night. Why is myrrh a ‘mountain’ and frankincense a ‘hill’? Two different Hebrew words are used. Our praise can never reach the mark of perfection. What Jesus offered at Calvary far transcends anything we can offer” (Br. F. Shallieu, Notes on the Song of Solomon, pages 37-38).

Here is a recording of Hymn No. 27 from the “Hymns of Dawn” to aid God’s people in singing and making melody in their hearts unto God.

 

Lyrics

1.
Children of the heav’nly King,
As we journey let us sing;
Sing our Saviour’s worthy praise,
Glorious in his works and ways.

2.
Abra’m’s favored seed be glad;
One with Christ ye shall be made;
He our human flesh assumed,
And our ruined souls redeemed.

3.
Lift your eyes, ye sons of light,
Zion’s city is in sight;
There our endless home shall be;
There our Lord we soon shall see.

4.
We are trav’ling home to God,
In the way our Saviour trod;
In the hour of trial we
Watch thy footprints, Lord, to see.

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The History Of This Hymn

Author — John Cennick  (1718-1755) wrote the original lyrics to this hymn in 1743. “A prolific and successful hymnwriter, was descended from a family of Quakers, but brought up in the Church of England. He assisted J. Wesley and then G. Whitefield in their labours for a time, and then passed over to, and died as a minister of, the Moravian Church” (https://hymnary.org/person/Cennick_J).

ComposerNo information.

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Bible Scriptures Associated With This Hymn

Psalm 84: 4, 5 (ESV) — “(4) Blessed are those who dwell in your house, ever singing your praise! Selah (5) Blessed are those whose strength is in you, in whose heart are the highways to Zion.”

Isaiah 35:10 & Isaiah 51:11 (ESV)“And the ransomed of the Lord shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away.”

Matthew 26:41 (NLT)“Keep watch and pray, so that you will not give in to temptation. For the spirit is willing, but the body is weak!”

Galatians 3:13 (KJV)“Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.

Philippians 4:4 (KJV)Rejoice in the Lord always: and again I say, Rejoice.”

1 Peter 2:21 (ESV)“For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.

Revelation 21:2 (ESV)“And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.”

 

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The words below are from Reprint No. 3127-3130, from the Original Watchtower and Herald of Christ’s Presence as documented on “Harvest Truth DataBase Version 9: http://www.htdb.one

“REJOICE IN THE LORD ALWAYS.” 

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PHILIPPIANS 4:1-13

THE EPISTLE to the Philippians is one of the most loving of all the Church letters written by the Apostle Paul… The Epistle to the Philippians contains no reproofs, no chidings, such as appear in others of the epistles, but rather it is full of approval, commendation and special love. Apparently, too, this little company of the Lord’s people loved the Apostle as fervently as he loved them. His afflictions on their account bound their hearts to him in lasting gratitude. We find that on at least four occasions they helped to sustain the Apostle; once while at Corinth (2 Cor. 11:9), twice while at Thessalonica (Phil. 4:16), and once while he was a prisoner at Rome. On this latter occasion they sent their gifts and expressions of love by a special messenger, Epaphroditus who, arriving at Rome in the malarial season, took dangerously ill—probably with what is termed the Pontine, or Roman fever. It was on the occasion of the recovery of Epaphroditus and his return to Philippi that the Apostle sent back with him this epistle.

A contemporary writer, referring to the practical manifestation of love by the Philippian brethren makes the following comment: “The people of Malta were the only others recorded who expressed their love in this way to Paul. The Ephesians wept over him, but there is nothing said of their expressing their feelings by aiding him. Perhaps they did.” Evidently the Apostle needed some such manifestation of affection and appreciation of his efforts on their behalf, for his own encouragement. It must have been hard, indeed, for him to love the Church at Corinth as he did—laying down his life on its behalf, as well as on behalf of the other Churches—while realizing keenly, as his epistles distinctly intimate, that he was but lightly esteemed in return.—1 Cor. 4:7-9; 2 Cor. 10:10.

In view of this close and dear relationship between the Apostle and the Church at Philippi, as between an under shepherd, or pastor and the flock, how full of meaning the first verse of our lesson! “My brethren, dearly beloved and longed for, my joy and my crown,—so stand fast in the Lord, my dearly beloved.” These words from the pen of a conscientious and sincere man, such as the Apostle was, are fragrant with the very essence of Christian love and fellowship. How much they must have been appreciated, and how much they must have been deserved!

But if there was nothing in the condition of the Philippians to reprove, they, nevertheless, needed the exhortation to stand fast. They had already, by the Lord’s favor, reached a considerable attainment in the graces of the spirit—they must needs be tested, however, to prove them, to try them; and for this ordeal, which every individual, as well as every congregation of the Lord’s people must expect, the Apostle wished to prepare them—to urge that they do not retreat from the advanced steps of love and obedience already taken—that they continue firm, not, however, trusting to their own strength, but, as he expresses it, that they should “stand fast in the Lord,” trusting in his power, in his grace, sufficient for every time of need.

Several of the sisters of this congregation appear to have been prominent helpers in the work, not only when the Apostle was with them, but subsequently. Two of these are mentioned by name (v. 2), and the exhortation that they be of the same mind in the Lord implies that in some respects at least these two were at variance. It is well that we note the Apostle’s language to them very carefully, for there is wisdom in it. He does not exhort them to be of one mind in everything; quite possibly realizing that because of very different temperaments and dispositions, habits of life, etc., this might be impossible; but he does urge them to be of the same mind in the Lord—to preserve a unity of heart and head in all things relating to the Lord and his cause.

It will be of advantage to all of the Lord’s people to pursue in such matters the course which the Apostle here advocates—not to attempt to “harmonize all earthly things” under present conditions;—to be content that each should have differences of opinion on various other subjects, and to insist only on oneness, fellowship, union, harmony in the Lord, in the truth, in the spirit of love, and toward all the members of the household of faith. Insistence on more than this—endeavoring to bring all to one view on social, financial and other questions—endeavoring to bring all to one view respecting dress and food, etc., has caused grievous strivings and estrangements between members of the household of faith; and all such endeavors should be recognized as contrary to the Lord’s instruction through the Apostle—contrary to the “spirit of a sound mind”—contrary to the wisdom that cometh from above,—which entreats and exhorts for unity only in the Lord and along the line of questions positively settled by the Lord in the Scriptures—which generously leaves with each full liberty to act and to judge on all questions not positively settled by the Scriptures. We urge that all of the Lord’s dear flock copy the wisdom of the Apostle in this matter, and heed his injunction, given to these two sisters, to let nothing come between them in the Lord.

In the third verse of our lesson “Yokefellow” apparently should be written with a capital, as the proper name of a brother in the Philippian Church—not only a Yokefellow in name, but as here declared, “a true Yokefellow,” and, as we might expect, therefore, one who would be ready to cooperate with and to assist others. In the Apostle’s judgment, some others were burdened, needing assistance. He specifies Clement and the two sisters already referred to, whose differences were burdening them. That the differences had not yet extended so as to injure them spiritually, the Apostle firmly believed, and hence he declares that he [R3128 : page 7] still recognizes them as fellow-laborers, still recognizes that their names are in the Book of Life. On this account they should seek harmony in the Lord, and Brother Yokefellow should fulfil toward them the true meaning of his name, by helping them over their difficulties; helping them to preserve the unity of the spirit in the bonds of peace in the Lord.

There is no room for any of us today to become apostles, for there were only twelve of them, and never will there be more. (Rev. 21:14.) There may not be opportunities for all of us to do great things in the Lord’s service in this harvest time, either; but there are opportunities for every one of us to be true yokefellowsto assist the dear brethren and sisters with their burdens;—not merely financial burdens, or burdens of illness, but sometimes to assist them over difficulties and burdens of the kind suggested in this lesson—burdens of different temperaments and dispositions. Let us each and all seek to be true yokefellows to the various members of the body of Christ. We may be sure that the Lord will highly esteem such service, and that thus we will be growing in that grace which he so highly commended when he said, “Blessed are the peacemakers; for they shall be called the children of God.”

Laying down certain general principles for godly living, healthful for New Creatures, the Apostle exhorts,—“Rejoice in the Lord always, and again I say, rejoice.” This, the Golden Text of the lesson, represents the very essence of Christian living. Under present conditions it is not supposable that outward circumstances will always be favorable to rejoicing, from the natural standpoint. He, therefore, who would rejoice always in the Lord must have faith in the Lord,—trust, hope, love. Without these he could not so appropriate to himself the gracious promises of the Word as to be able to rejoice in tribulation and suffering and under trials and difficulties, and when falsely accused and misrepresented, and when slandered and evilly entreated for the truth’s sake.

The only ones who can rejoice always are those who are living very near to the Lord, and who can feel always their oneness with him, and that his protection and care are over them, and that his promise is sure, that all things shall work together for their highest welfare, as New Creatures.

Others may rejoice today and be cast down tomorrow; only the faithful in Christ Jesus are privileged to rejoice always. The thought of the Lord’s favors, past, present and to come, makes all the trials and difficulties of such to appear very light afflictions, as but for a moment, not worthy to be compared with the glory, honor and immortality promised, and the blessed privileges of divine service, both here and hereafter. The Apostle emphasizes the matter by saying, “Again I say, Rejoice.” We cannot have too many rejoicing Christians, nor can they rejoice too much, if they rejoice in the Lord. This rejoicing is not necessarily boisterous, nor of necessity the reverse. It implies serenity, happiness, peace, pleasure of soul, however, and does not mean that noisy demonstration is essential, as some seem mistakenly to think.

The Apostle further exhorts that the faithful let their moderation, their forbearance, be manifested, not only toward the brethren, but toward all with whom they have to do. The Greek word here rendered “moderation” seems to carry with it the thought of reasonableness, and of not exacting our rights too rigorously. Mercy and leniency are certainly qualities required of all who would be members of the body of the Anointed. Faithfulness in the performance, as far as possible, of all that justice would require of us, and mercifulness in respect to all our requirements of justice from others should be our rule: so shall we be the children of our Father which is in heaven, for he is kind and merciful to the unthankful.

“The Lord is at hand!” The thought seems to be that we who are the Lord’s are not living for the present time. We are expecting great changes to be ushered in when our King shall take to himself his great power and begin his reign. We are not to be struggling for the last inch or the last penny, nor for the extreme of our own rights; but, rather, to be so full of rejoicing in the good things coming, and already ours by faith, that it will make us generous as respects the things of this present time in our dealings with the brethren and with others. We are not expecting justice from the Lord, for nothing that we have or done or could do would justly call for such exceeding great and precious things as he has promised us. And as we are expecting grace or bounty in so large measure we can well afford to be generous and liberal in our sentiments toward others—especially toward the household of faith, because they are our brethren and fellow-representatives of the Lord himself, from whom our bounty is to come; and toward the world without, because they have not the future prospects which we possess, and hence set their hearts upon the things of this present time; and we can well afford to accord them their full share of these or more, since we are so rich through our heavenly Father and our heavenly Bridegroom.

That the Apostle did not mean to be understood that the Lord’s second advent might be expected momentarily, nor before his death, is evident; for elsewhere in his epistles he clearly sets forth his expectation to die, and to wait for the reward, the crown of righteousness laid up for him; elsewhere also he clearly intimates that the day of the Lord could not come until after the great falling away mentioned in the prophecies, [R3128 : page 8] and the manifestation of the Man of Sin, etc. (2 Tim. 3:7,8; 2 Thess. 2:2-10.) Evidently, therefore, his only thought in this exhortation, “The Lord is at hand,” was, as already suggested—that we are living in the close of the reign of evil, that the dawning of the day of the Lord is not far distant, and that to the eye of faith it is so near that its influence should affect even the smallest affairs of the present life.

“Be careful for nothing” is the next exhortation; but since our English word careful has lost its original meaning, there is danger of error here. The word originally had the thought of being full of care—anxiety, trouble. The Apostle’s words correspond exactly to our Lord’s injunction, “Take no thought,” and signify, Be not anxious, burdened, full of care. It is proper that the Lord’s people should be careful, in the meaning of the word careful as used today. We should not be careless, indifferent, loose in our conduct or words, but be circumspect.

Anxiety and burdens are unavoidable to those who are depending on themselves, their own wisdom, their own strength, their own skill; but the members of the body of Christ, accepted in the Beloved, adopted into the divine family, sons of God, are assured over and over again in the Word that if they abide faithful all things shall work together for their highest welfare. Why should they be burdened? Why should they feel anxious? He who guards their interests slumbers not. When Christians find themselves anxious, fearful, burdened, the evidence is that they are lacking in faith, and the probability is that they have either never grown to the point of having the proper faith in the Lord, or that they have allowed “earth-born clouds” and cares of this life to come between them and the Lord, so that they no longer have confidence that they are abiding in his love and in his care. All in such condition should go at once to the throne of heavenly grace, and to the divine promises, and obtaining mercy at the former, and feeding upon the latter, they should grow strong in the Lord and in confidence in him, and their corroding cares will give place to faith, confidence, peace of heart, whatever the outward conditions.

Such is the counsel of the Apostle—that instead of continuing in the anxious condition, we should lay all of our affairs before the Lord, supplicating his promised providential care, acknowledging our own lack of wisdom;—and gladly accepting his wisdom and the provisions of his love, we should make every request in a spirit of thanksgiving. This spirit of thanksgiving implies a recognition that the circumstances and conditions in which we are, have been supervised of the Lord, and that we are appreciative of his care and trust it for the future. Thanksgiving for what we have, and a full appreciation of the Lord’s leadings hitherto and now, will preclude any anxiety for the future; for the thankful heart will conclude that he who favored us and redeemed us while we were yet sinners will much more favor and do for us now that we are his through the adoption that is in Christ Jesus.

The question may arise, Why will not God give us the things which he sees us to need without our making petition to him and claiming his promises? Undoubtedly because we need previously to come into the proper attitude of heart to receive his favors and to be advantaged by them. Even as it is, we may be sure that we do not sufficiently appreciate the divine care bestowed upon us hitherto and now. Even in the attitude of prayer and thanksgiving we probably do not discern one-half of our causes for gratitude, as we shall see them by and by, when we shall know even as we are known. It is the same with natural hunger. Unless we were so constituted that the gnawings of hunger would show us our need of food we would probably appreciate it less, even if we ate as much and with the same regularity.

If we have the foregoing described spirit of rejoicing and trust in the Lord, and make all of our requests, so far as we are able to discern, in harmony with his promise, and accept with gratitude and thanksgiving, whatever his providence may send us, then the Apostle assures us, “The peace of God which passeth all understanding shall guard your hearts and your minds in Christ Jesus.” The thought here is distinct. It is not our own peace that is referred to. We may by nature be more or less indisposed to peace, restless, dissatisfied, discontented, fearful, foreboding or quarrelsome; but, following the [R3129 : page 8] course outlined above, we learn to trust God in all of our affairs, and it is the peace of Godthe peace which comes to us from a realization of God’s power and goodness and willingness to hold us by his right hand as his children—that comes in, to keep us from worry, from anxiety, etc. The thought is that this peace stands guard continually, as a sentinel, to challenge every hostile or worrying thought or fear. It keeps the Christian’s mind, so that he at heart has peace with the Lord, fellowship, communion;—and it guards his mind also, his reasoning faculties, instructing him and assuring him respecting the divine power and wisdom and love. But it does not assure him of anything respecting his own perfection or worthiness of acceptance before God. This proper peace merely assures us of our standing in divine favor through Christ Jesus,—his worthiness, his sacrifice, his aid.

Now we come to the Apostle’s grand summing up of the way in which the Christian is to set his affections—fix them, fasten them, hold them upon profitable things; that he may grow in grace as well as in knowledge and love of God. The Apostle points out that the will having been consecrated to the Lord, faith having been exercised in rejoicing and thanksgiving in all of the Lord’s providences, the peace of trust having come in, the further steps in the development of character will be through guarding our thoughts: and this means also the guarding of our words and acts, because it is out of the abundance of the heart that the mouth speaketh, and that the whole course of life is directed. What, then, should be the trend of the Christian’s thoughts after he has reached the grand development already outlined by the Apostle? It should be toward things that are true, having no sympathy with anything that is false or even exaggerated. Whoever sympathizes with falsehood or exaggeration is more or less defiling himself. Whoever cleanses his thoughts, and avoids exaggeration, etc., is in that degree purifying his mind and his entire character, and coming the more into touch and sympathy with the Lord himself, who is “the Truth.”

Nor is it sufficient that we are sure of the truth of matters. We are to test them further, and discern to what extent they are honorable, noble; for although the Lord has accepted us, ignoble and imperfect, and has covered the ignoble features of our characters, and proposes to cover them to the end with his own merit, nevertheless, we cannot be in sympathy with the ignoble features of our fallen condition, but on the contrary must desire true nobility, and the highest standards of honor in our hearts, in our thoughts, in all of our dealings with our God and with our fellows. The test of honor is therefore to be applied after the test of the truth. The thing might be true, but Is it honorable to think about it or tell about it? is another question.

Another test we are to apply is, Are the things just? We are not to allow our minds to run along lines that would be unjust, and we are to learn to apply this test of justice to every thought and word and act of ours, while learning at the same time to view the conduct of others from a different standpoint;—so far as reason will permit, from the standpoint of mercy, forbearance, pity, helpfulness. But we cannot be too careful how we criticize every thought we entertain, every plan we mature, that the lines of justice shall in no sense of the word be infringed by us with our hearts’ approval.

Purity is another quality to be esteemed by us. We are to love and cultivate that which is pure to such an extent that that which is impure will become painful to us, distressing, and we will desire to drop it from memory, and this will only be accomplished by continually thinking upon those things that are pure, and avoiding the giving of thought to the things that are impure. We are to recognize true loveliness, and to esteem it. From our standpoint the impure, the unjust, the untrue, the dishonorable things, cannot appear lovely, desirable, worthy of emulation. When we would think on the purest of things we must of necessity lift our mental vision to as high a point as possible, and, as nearly as we may be able, discern the loveliness of the perfect character of our God and of our Lord Jesus Christ, and proportionately the loveliness manifested in one or another of the followers of Jesus, who walk closely in his footsteps. The mind that frequently calls up the lovely perfections of the Lord and the truth, and is well filled by these, is guarded greatly against intrusions of unlovely and unholy things, contrary to the spirit of the Lord. The Apostle concludes the list, by referring to all things of good repute: things of any virtue or value, things in any degree praiseworthy—the noble words or noble deeds or noble sentiments of anybody, we may safely meditate upon, and as a consequence find ourselves growing toward these ideals upon which our minds, our new natures, thus feed. We will become more and more transformed by the renewing of our minds, and approach nearer and nearer to the glorious likeness of our Lord and Master, being changed from glory to glory, inch by inch, step by step, little by little, during the present life; and our thoughts being in this attitude and our union with the Lord maintained, we shall have part in the First Resurrection, which will perfect us forever in the Lord’s image and likeness.

How many (how few!) can say what the Apostle says in vs. 9 ? “The things which ye both learned and received and heard and saw in me, these things do!” This should be the standard of every Christian, because they each and all are representatives of the Lord, ambassadors for him; hence, so far as in them lieth, their conduct and words should be such as would be living epistles, read by the brethren and by the world to profit. No wonder the Apostle adds that, doing thus, “the God of peace shall be with you.” So surely as he was with the Apostle he will be with all others similarly walking in the footsteps of Jesus.

“I rejoice in the Lord greatly that now at length ye have revived your thought for me.” These words seem to imply that their thoughtfulness for the Apostle, and earnestness to improve opportunities to serve him, had to some extent relaxed for a time and been revived. Then, as though fearful that his words might be understood as a reproof, he adds, “Ye did indeed take thought, but ye lacked opportunity.” How careful was this man of God not unnecessarily to wound the feelings of the brethren, and how careful we all should likewise be to let the love of God extend, not only to the degree of giving us liberal sentiments toward the brethren, but also to the extent of influencing our tongues and pens not to wound unnecessarily even the least of them.

The Apostle hastens to point out that he is not complaining of want. He had learned to put into practice himself the lesson which he was just communicating to them, regarding rejoicing in the Lord,—to cast aside anxious thought and to approach the Lord in prayer and supplication in thanksgiving, and he possessed the resultant peace. In this condition of heart, however many may have been his necessities, he was not in want, for he was satisfied that the Father would provide the things which he really needed—and more he did not want; for, as he explains, he had learned the lesson, “In whatsoever state I am, therewith to be content.” We are not to be contented after the manner of the tramp or the indolent and shiftless, who would prefer to “live by faith,” at the expense of others who “labor, working with their hands.” We are not to be content to allow the opportunities and talents and privileges which the Lord has given us to lie idly by, unused; but while using these talents and opportunities to the very best of our ability and intelligence, and while seeking in prayer and supplication, rejoicing and thanksgiving, to use them all as would please the Lord, we should be content with the result of such efforts.

We should conclude that our heavenly Father who feeds the sparrows and who clothes the fields with verdure is quite able to supply our needs in the manner and to the degree that would be for our highest welfare; and so, after having done our part to the best of our ability, we are to be thoroughly contented with the results—even if the results should be the barest necessities of life. But we are not to be contented with the barest necessities unless these are the best results obtainable from a reasonable and judicious use of opportunities and talents which the Lord has given us, consistent with our consecration to his service. “Be content with such things as ye have” does not ignore our talents and opportunities, for these are part of the things which we have,—the things which, as stewards, we are bound to use to the best of our judgments.

Surely the Lord was fitting the Apostle for a grand place in the heavenly Kingdom, when he gave him such a variety of experiences as are detailed in the 12th verse. Surely, as the Lord was touched with the feeling of our infirmities, that he might be a faithful High-Priest for the Millennial Kingdom (as well as to us now), so the Apostle, by his experiences, evidently was being fitted and prepared for a very honorable and prominent place in the Royal Priesthood of the same Kingdom. And so with us: if we find our experiences in life very checkered we may conclude that the Lord sees that we need both the heights and depths of prosperity and adversity to properly instruct us and qualify us for the position he designs for us in the future. Let us, then, as the Apostle did, learn how to abound, not allowing the abundance of earthly good things to swerve us from our consecration vows; and learn also how to be in want (need) and yet not to want anything beyond what the Lord’s wisdom and providence sees best to give,—to be content.

The secret of the Apostle’s success is stated in the last verse of the lesson. It was his close relationship to the Lord, his intimate union with him, his reliance [R3130 : page 10] upon him: he was abiding as a branch in the Vine, and was strengthened by the same spirit, and thus was enabled to do all these things and to pass through all these experiences with gratitude, with thankfulness, with rejoicing. Let us all thus learn to “Rejoice in the Lord always.”

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Our Saviour — Christ Jesus

Here are some free online articles in relation to the Heavenly Father — Jehovah, and his Son — Christ Jesus — “a ransom FOR ALL … to be testified in due time” (1 Timothy 2:6), as well as, about the holy Spirit (the invisible power and influence of God) with clear explanations about why the anti-Christ teaching of “the trinity” — introduced by the Roman Catholic Church system (the “Beast” in the Book of Revelation) — is not what the Bible teaches. The Bible Student Movement does not support the teaching of purgatory nor does it support the Roman Catholic System’s teaching about people being sent to a place where they burn up forever, which certainly does not reflect the perfect love of God — the Almighty Creator of all things.

Hence, for the interested Reader, we urge you to consider the following articles and posts:

The Doctrine of the Trinity – Mystery or Confusion by Br. David Rice.
http://www.heraldmag.org/1999/99nd_3.htm

The Origin of the Trinity – From Paganism To Constantine by Sr. Cher-El L. Hagensick.
http://www.heraldmag.org/olb/Contents/doctrine/The%20Origin%20of%20the%20Trinity.htm

Facts About the Trinity
http://www.heraldmag.org/olb/contents/doctrine/FACTS%20ABOUT%20THE%20TRINITY.htm

God and the Trinities
http://www.heraldmag.org/literature/doc_42.htm

Development of the “Trinity Doctrine” by Br. Tom Gilbert.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2010d.pdf

Understanding John 1:1 by Br. Richard Doctor.
http://www.beautiesofthetruth.org/Archive/Library/Doctrine/Mags/Bot/90s/2010d.pdf

Father, Son and Holy Spirit
https://biblestudentsdaily.com/2016/06/23/father-son-and-holy-spirit/

What Is the Heavenly Father’s Name
https://biblestudentsdaily.com/2017/06/27/gods-name-what-is-the-heavenly-fathers-name-that-we-are-to-hallow-and-why/

Jesus – The Name
https://biblestudentsdaily.com/2017/07/05/jesus-the-name/

The Doctrine of Christ – Booklet
http://www.biblestudents.com/docs/DoctrineChrist.pdf

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

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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.

POEMS-AND-HYMNS-OF-MILLENNIAL-DAWN

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

——-

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.

Hymns of Dawn.jpg

 

Suggested Further Reading

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

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

THE BIBLE — The World’s Best Model. Here is Why.
https://biblestudentsdaily.com/2017/07/26/the-bible-the-worlds-best-novel-here-is-why/

NEHEMIAH 8:10 — The Joy In The Lord Is Your Strength
https://biblestudentsdaily.com/2016/12/20/nehemiah-810-the-joy-of-the-lord-is-your-strength/

MATTHEW 14:22-33 — How To Walk On Water
https://biblestudentsdaily.com/2018/04/24/matthew-1422-33-how-to-walk-on-water/

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

Who We Are. BIBLE Students DAILY – https://biblestudentsdaily.com/category/who-we-are/

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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Understanding Psalm 50 — “Gather My saints together unto Me”

Psalm 50, 1.jpgThis Psalm is a Psalm of judgment. It opens with a proclamation.

VERSE 1: “The Mighty One, God, Jehovah, hath spoken, and called the earth from the rising of the sun unto the going down thereof.”

The various names of God here are impressive. He is called “Yaweh El Elohim,” or Jehovah the mighty one of mighty ones, or Yaweh, the God of Gods. Clearly, we understand the powerful God we are dealing with here.

The Psalm proclaims that this mighty One “hath spoken.” How does Jehovah speak?

The answer is, almost always through intermediaries.

“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds [ages]” (Hebrews 1:1,2).

Paul explains here that in the times before Christ the mighty Jehovah spoke by the prophets, but in the first century, he spoke by His Son, Jesus.

This first verse reports Jehovah calling the “earth from the rising of the sun unto the going down thereof.” This interesting expression is used to mark the beginning of the Millennial Age. It occurs twice in Malachi.

“For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts (Malachi 1:11).

This is a clear reference to the Millennial Kingdom. Only in that Kingdom will the name of Jehovah be “great among the Gentiles,” and only in that Kingdom will incense be offered “in every place.”

With healing in his wings; and ye shall go forth, and grow up as calves of the stall (Malachi 4:2).

Who would deny that this beautiful metaphor is a reference to Jesus himself?

Our Lord Jesus, with Kingly power and love, will heal the nations in the Millennium.

A text in Psalms speaks of the same thing. Note the link between “sun” and “bridegroom.”

“Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race” (Psalms 19:4,5).

Here the line or rule of God’s glory goes out through all the earth. This describes the sun in a tent which is opening up, and compares it to a bridegroom coming out of his chamber.

The work of the Mediatorial Kingdom is to raise mankind to perfection… to re-stand them where Adam once stood… to resurrect them!

Having achieved that and put down all enemies, Jesus surrenders his oversight back to the heavenly Father.

“When all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1 Corinthians 15:28).

This idea is further advanced with an observation about Hebrews 7:17, “He testifieth, Thou art a priest for ever after the order of Melchisedec.”

The word “forever” is from the Greek eis ton aiona (Strong’s #165). It means “for the age” (“unto the age” in Marshall’s Interlinear). In other words, Jesus functions as a Priest for the world only during the Millennium. Once mankind is made perfect, they need no intercessory Priest, they need no Mediator. They can stand holy and pure before God without fear.

Zion, the Perfection of Beauty

Verse 2: “Out of Zion, the perfection of beauty, God hath shined forth.”

The literal location of “Zion” was in Jerusalem. It was the location of David’s throne. Looking in God’s word for uses of this word, “Zion,” we find several references to the heavenly government of Christ, the heavenly phase of the Kingdom. Here are a few:

  • “Yet have I set my king upon my holy hill of Zion” (Psalms 2:6). The second Psalm is prophetic of the conflict in the earth when the Kingdom is being set up. Jehovah himself installs Jesus as King, “upon my holy hill of Zion.” The heavenly Kingdom—God’s holy hill—is said to be of Zion.
  • Similarly, “Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King (Psalms 48:1, 2).
  • “The LORD loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O city of God. Selah…Of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her” (Psalms 87:2-3; 5). Verse 5 refers to the faithful followers of Jesus, who, like Jesus, will be born in Zion and comprise part of that Heavenly government.
  • The Apostle John refers to this same class in the book of Revelation. “And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband” (Revelation 21:2).
  • They are mentioned again with emphasis in chapter 14: “And I looked, and, lo, a Lamb stood on the mount Sion [Zion], and with him 144,000, having his Father’s name written in their foreheads” (Revelation 14:1). The light of God shines forth out through this government, and this shining is done through Christ and his completed Bride.

Verse 3: “Our God cometh, and doth not keep silence: A fire devoureth before him, And it is very tempestuous round about him.”

This “fire” reminds one of Sinai where the Law was given. Fire also is a general symbol of discerning judgment and purification.

God has kept silence during the permission of evil. It is necessary for man to learn about the exceeding sinfulness of sin. But the time for judgment eventually comes. The symbol of fire is often connected with judgment, both positive and negative. When Israel came to Mount Sinai to receive the Law, Jehovah “came down” upon the mountain. Fire is included in the manifestations of the presence of the Lawgiver (Exodus 19:18).

The picture of Israel receiving the Law and standing before the great Judge foreshadows the same activity for the world at the setting up of the Kingdom. But in this period of judgment, the judgment begins with the house of God (1 Peter 4:17).

Malachi provides a positive example where judgment begins with the servants of God.

“Who may abide the day of his coming? and who shall stand when he appeareth? for he is like refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi … as gold and silver, that they may offer unto the LORD an offering in righteousness” (Malachi 3:2-3).

The fire of judgment reveals the true character of each one.

Paul used a similar expression. “Every man’s work shall be made manifest … the day shall declare it … it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (1 Corinthians 3:13-15).

Gathering of the Saints

Verse 4: “He calleth to the heavens above, and to the earth, that he may judge people.”

The twin symbols of “heavens” and “earth” often refer to the religious and civil powers in the world during the reign of sin and death.

This judgment is of God’s true and professed people, both. Christendom at this time comes under intense judgment revealing their true nature. Recall that the tares of Jesus’ parable are burned (Matthew 13:40).

The individuals who are the tares are not necessarily destroyed; their professions are exposed as false. Following this begins the process of making the new heavens and new earth.

“And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away (Revelation 21:1).

Through this judgment comes what is the hope and joy of all of the consecrated at the end of the age, namely, their gathering to Christ (2 Thessalonians 2:1).

Verse 5: “Gather my saints together unto me, Those that have made a covenant with me by sacrifice.” This gathering occurs simultaneously on two fronts.

  1. The gathering of the saints out of Christendom during the Harvest (Mark 13:27; Luke 17:30, 37; Revelation 3:20).

Even our conversations are being gathered and recorded. This evidence is compiled to determine who will eventually make up the Kingdom, the “jewels” of Jehovah.

  1. The gathering of the saints beyond the veil to their heavenly home (1 Thessalonians 4:15-17).

This is the gathering in glory, the ultimate recognition and reward for faithfulness and willing cheerful (in the spirit) sacrifice.

“Present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1).

Presenting ourselves in sacrifice is our vow or covenant of consecration until death which we can do only thanks to the gift of justification by the blood of Jesus which makes us acceptable and holy in the eyes of God. This verb “present” is a specific act, as indicated by its use in Luke 2:22. There, the baby Jesus is presented before the high priest, as prescribed in Leviticus 12:1-4,6: And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord.”

That our “covenant by sacrifice” is a sacrificial death of the flesh is seen in Romans 6:3-6:

“So many of us as were baptized into Jesus Christ were baptized into his death … we are buried with him by baptism into death … If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.” Note the following parallels that Paul makes:

Verse 6: “The heavens shall declare his righteousness; For God is judge himself. Selah.”

These heavens are the new heavens, for the old heavens seldom honored God for His righteousness.

Distinctions in the Service of God

Verse 7: “Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God.”

Remembering that the Psalm is about judgment, we see in this verse a return of attention to nominally Christian organizations for judgment, just as in ancient times. The testimony now is against those who claim to be God’s people but do not behave accordingly, as seen the texts above.

Jesus said there would be true, devoted, faithful followers, as well as nominal followers for whom Christianity exerted no real power in their lives. We also have those among the truly spirit begotten that lose their way and lose their focus. These, while accepted of God, nevertheless fail as respects that HIGHEST reward due to a dilution of their consecrations.

In this regard, we might enumerate the classes of Christians that exist during the Gospel Age:

  • The Little Flock, faithful and zealous to the end (Luke 12:32).
  • The Great Company, ultimately faithful, but lost focus and zeal during their walk (Revelation 7:9-17).
  • The Second Death Class (Hebrews 10:26-30).
  • Nominal Christians, Christians in name only. They believe they have some sort of relationship with Christ, but have nothing of the sort in reality (Matthew 7:21-23).

God, through Christ, deals with all of these classes in one way or another.

Verse 8: “I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me.”

Burnt offerings bring to mind the law for free-will offerings (Leviticus 22:18-21).

God does not criticize or “reprove” free-will offerings, that is, good works. But “good works” are not sufficient in the Day of Judgment. Many nominal Christians view their service to God as if it were a monetary exchange, where God owes them something for their good works to Him. But God does not. He sees no obligation when an offering is made. The next two verses make this clear.

Verses 9-11: “I will take no bullock out of thy house nor he goats out of thy folds. For every beast of the forest is mine, and the cattle upon a thousand hills. I know all the fowls … and the wild beasts of the field are mine.”

God is not interested merely in things. Anything that they design to give Him, He already owns! All of the animals offered on the altars of ancient Israel were the property of Jehovah–the assets of God!

In addition, when someone makes an offering to God with the expectation of reward, they exhibit an ignorance of what God really looks for. This can be tragic.

“Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:22,23).

Is this not sad? How careful we must be not to imbibe of the spirit of nominalism.

God owes us nothing. He blesses us out of His own love. We are creatures OF GRACE who have the PRIVILEGE of knowing him and worshiping him.

Verses 12, 13: “If I were hungry, I would not tell thee: for the world is mine, and the fullness thereof. Will I eat the flesh of bulls, or drink the blood of goats?”

Recall that this Psalm began with a majestic introduction of God—El Elohim, Yahweh! This is the Grand Creator, the source of all energy and life. God is not intimate with any nominal believer. He does not share with such His needs for they have no resource to meet His requirements. On the contrary, it is their needs that require God’s resources!

Our Thanksgiving to God

Verse 14: “Offer unto God thanksgiving; and pay thy vows unto the most High.”

Those who worship God with “spirit and truth” (John 4:23) must offer “thanksgiving” and pay their “vows.”

The Hebrew word for “thanksgiving” is todah (Strong’s #8426) and it means “a thank offering or praise.” It is interesting to see the various meal offerings that were to be offered with “thank-offerings.”

“If he offer it for a thanksgiving, then he shall offer with the sacrifice … unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried. Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving” (Leviticus 7:12,13).

Four types of bread were to be provided with a “thank-offering”:

  1. Unleavened cakes mingled with oil — Our Justification and Sanctification. Unleavened bread is a symbol of purity, of sinlessness, and brings our minds to the state of justification, being declared righteous through the blood of Christ. The mingling with oil brings to mind our spirit begettal, as olive oil is often used to signify the holy Spirit, as in the holy anointing oil.
  1. Unleavened wafers anointed with oil — Our hope of glorification: A wafer is translucent. Light passes through it but not with clarity, though one can discern shadows and shapes. This suggests our hope of glory. It is not yet seen clearly, but it is an anchor for the soul which purifies us (1 John 3:2,3, 1 Corinthians 13:12, Hebrews 6:19).
  1. Fried cakes mingled with oil— Our Fiery Experiences. The church must be severely tried. Without such experiences, no one can expect to receive the divine nature. As Jesus had to endure, so must each one of his followers. These trials are like refining fire. They purge and purify!
  1. Leavened bread — Thankfulness in spite of our sinful flesh. God justifies us, but does not make our flesh perfect. We must serve under difficult conditions of sin in our flesh and in the world. We must not allow these conditions to break our thankfulness! They are important in our development and allow us to show how much we love our God.

The second key Hebrew word in verse 14 is “vows.” It is from the Hebrew word nedar (Strong’s #5088) and it simply means vow. Vows under the law were associated with blood sacrifices (Leviticus 22:18-21).

A true consecration during the Gospel age involves vows unto death and “dying daily” (1 Corinthians 15:31). This association with sacrificial death is even stronger in Psalm 116:14-18,

“I will pay my vows unto the LORD now in the presence of all his people. Precious in the sight of the LORD is the death of his saints. O LORD, truly I am thy servant … thou hast loosed my bonds. I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD. I will pay my vows unto the LORD now in the presence of all his people.”

Nested between the two references to paying vows is the thought that “Precious in the sight of the LORD is the death of his saints.” Also notice the particular details mentioned in these verses:

  • “In the presence of all his people” — this is a public display of loyalty and faithfulness!
  • “Precious” — this is how God values our consecrations. From a study of what is precious to Jehovah, here are five items:

– Psalm 49:8; 72:14 — The Ransom Price.

– Psalm 116:15 — The Death of his Saints.

– Psalm 126:6 — Seed, representing the freeing of captivity.

– Psalm 133:2 — Ointment, representing the Holy Spirit.

– Psalm 139:17 — The thoughts of God.

  • “Death of his saints” — death in the service of God is the fate of the consecrated, the called ones, the “saints.”

Final Deliverance and Blessings

Verse 15: “And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.”

Making vows unto God and giving him daily thanksgiving will often result in persecution. Our loving heavenly Father promises deliverance from these. He is with the Church at all times and will strengthen us in times of trouble. Although the deliverance may be through death, there will be a final deliverance and blessings. What a deliverance that will be!

“Unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy” (Jude 24).

We may only come into “the presence of his glory” through death. But awakening in the first resurrection will certainly be with exceeding joy!

In verses 16 through 22, the Psalmist considers those who do not have the spirit of consecrated sacrifice unto death. As mentioned earlier, this is a judgment Psalm, and the judgment against the wicked and those who falsely take on the mantle of God’s servants is severe. Particularly, Christians who are but nominally so need to take heed. Their pretensions will be unmasked in the sight of all.

Verse 23: “Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.” This final verse shows the value of praising God.

It is not that Jehovah needs our praise. Rather, our God understands from our makeup that praising Him will not only bring us the greatest joy in life, but will also develop an attitude and character that will preserve us for all eternity. Praising God is good for us!

The word “conversation” here is from the Hebrew derek (Strong’s #1870). It means “way, journey, habit, course of life.” This verse speaks of our conduct as worshippers of God. We must “order” our lives to be in harmony with the Divine will. Doing so will bring us to “the salvation of God.”

Among the many lessons from this Psalm we may make three important observations:

  • The 50th Psalm is a prophetic Psalm that shows the judgments of God and the setting up of Christ’s Kingdom.
  • We must make sure that our “covenant by sacrifice” defines our lives so that we may be gathered with the saints to our heavenly home.
  • We must not fail to pay our vows and we must die a precious death.

 

Acknowledgement: Br. David Stein

This post’s URL: https://biblestudentsdaily.com/2016/05/31/understanding-psalm-50-gather-my-saints-together-unto-me/

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