John 10:7, 9-10
Christ is our Redeemer
Partake of Me
I live by the power of the living Father who sent me; in the same way, those who partake of me will live because of me.
Bread of the world, in mercy broken, wine of the soul, in mercy shed, by whom the words of life were spoken, and in whose death our sins are dead;
Look on the heart by sorrow broken, look on the tears by sinners shed; and may Thy feast to us be the token that by Thy grace our souls are fed.
Reginald Heber (1783-1826)
A Communion hymn
Reginald Heber wrote this hymn specifically for use in the service before the Eucharist. Its simple lines focus first on Christ and then on the attitude of the singer. Christ has spoken words of life and has taken our sins to the cross with Him. We are sorry for our sins and take this “feast” of bread and wine as a “token” of the forgiveness that Christ offers.
For sixteen years Heber served as a parish priest in the village of Hodnet in western England. Three times he was asked to become the bishop of Calcutta, India, and twice he turned it down. Finally at the age of forty, he accepted the call and sailed for India with his wife and two daughters. Three years later, after preaching to a crowded church near Hindu shrines to Vishnu and Siva, he suffered a stroke and died.
While Heber’s hymns initially met with official church resistance, many of them were eventually published shortly before his death and have been a blessing to believers for nearly two centuries.
Our Holy Week readings are adapted from The One Year® Book of Hymns by Mark Norton and Robert Brown, Tyndale House Publishers (1995). Today’s is taken from the entry for April 4.
For more reflection on Holy week, see The Passion, Tyndale’s companion book to Mel Gibson’s powerful movie about the last twelve hours of Jesus’ life.
Content is derived from the Holy Bible, New Living Translation and other publications of Tyndale Publishing House
Walking in the light and washed in the blood
â€˜But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.â€™ 1 John 1:7
Suggested Further Reading: John 12:20â€“36
Whereas there are some who urge you to look to your doctrinal intelligence as a ground of comfort, I beseech you beloved, look only to the blood; whereas there are others who would set up a standard of Christian experience and urge that this is to be the channel of your consolation, I pray you, while you prize both doctrine and experience, rest nowhere your soulâ€™s weight but in the precious blood. Some would lead you to high degrees of fellowship; follow them, but not when they would lead you away from the simple position of a sinner resting upon the blood. There be those who could teach you mysticism, and would have you rejoice in the light within; follow them as far as they have the warrant of Godâ€™s Word, but never take your foot from that Rock of Ages, where the only safe standing can be found. Certain of my brethren are very fond of preaching Christ in his second adventâ€”I rejoice wherein they preach the truth concerning Christ glorified, but my beloved, I entreat you to build your hope not on Christ glorified, nor on Christ to come, but on â€˜Christ crucified.â€™ Remember that in the matter of taking away sin, the first thing is not the throne, but the cross, not the reigning Saviour, but the bleeding Saviour, not the King in his glory, but the Redeemer in his shame. Care not to be studying dates of prophecies if burdened with sin, but seek your chief, your best comfort in the blood of Jesus Christ which â€˜cleanseth us from all sin.â€™ Here is the pole star of your salvation; sail by it and you shall reach the port of peace.
For meditation: Blessings spring from our reliance on â€˜nothing but the blood of Jesusâ€™â€”eternal life (John 6:53), propitiation (Romans 3:25), justification (Romans 5:9), redemption and forgiveness (Ephesians 1:7; Colossians 1:14), peace (Colossians 1:20), access (Hebrews 10:19), and cleansing (1 John 1:7; Revelation 1:5). Why look elsewhere?
Sermon no. 663 3 December (1865)
All rights belong to the collections of Charles Spurgeon(C)
How sweet it is to behold the Saviour communing with his own beloved people! There can be nothing more delightful than, by the Divine Spirit, to be led into this fertile field of delight. Let the mind for an instant consider the history of the Redeemer‘s love, and a thousand enchanting acts of affection will suggest themselves, all of which have had for their design the weaving of the heart into Christ, and the intertwisting of the thoughts and emotions of the renewed soul with the mind of Jesus. When we meditate upon this amazing love, and behold the all-glorious Kinsman of the Church endowing her with all his ancient wealth, our souls may well faint for joy. Who is he that can endure such a weight of love? That partial sense of it which the Holy Spirit is sometimes pleased to afford, is more than the soul can contain; how transporting must be a complete view of it! When the soul shall have understanding to discern all the Saviour’s gifts, wisdom wherewith to estimate them, and time in which to meditate upon them, such as the world to come will afford us, we shall then commune with Jesus in a nearer manner than at present. But who can imagine the sweetness of such fellowship? It must be one of the things which have not entered into the heart of man, but which God hath prepared for them that love him. Oh, to burst open the door of our Joseph’s granaries, and see the plenty which he hath stored up for us! This will overwhelm us with love. By faith we see, as in a glass darkly, the reflected image of his unbounded treasures, but when we shall actually see the heavenly things themselves, with our own eyes, how deep will be the stream of fellowship in which our soul shall bathe itself! Till then our loudest sonnets shall be reserved for our loving benefactor, Jesus Christ our Lord, whose love to us is wonderful, passing the love of women.
“Received up into glory.”
1 Timothy 3:16
We have seen our well-beloved Lord in the days of his flesh, humiliated and sore vexed; for he was “despised and rejected of men, a man of sorrows, and acquainted with grief.” He whose brightness is as the morning, wore the sackcloth of sorrow as his daily dress: shame was his mantle, and reproach was his vesture. Yet now, inasmuch as he has triumphed over all the powers of darkness upon the bloody tree, our faith beholds our King returning with dyed garments from Edom, robed in the splendour of victory. How glorious must he have been in the eyes of seraphs, when a cloud received him out of mortal sight, and he ascended up to heaven! Now he wears the glory which he had with God or ever the earth was, and yet another glory above all–that which he has well earned in the fight against sin, death, and hell. As victor he wears the illustrious crown. Hark how the song swells high! It is a new and sweeter song: “Worthy is the Lamb that was slain, for he hath redeemed us unto God by his blood!” He wears the glory of an Intercessor who can never fail, of a Prince who can never be defeated, of a Conqueror who has vanquished every foe, of a Lord who has the heart’s allegiance of every subject. Jesus wears all the glory which the pomp of heaven can bestow upon him, which ten thousand times ten thousand angels can minister to him. You cannot with your utmost stretch of imagination conceive his exceeding greatness; yet there will be a further revelation of it when he shall descend from heaven in great power, with all the holy angels–“Then shall he sit upon the throne of his glory.” Oh, the splendour of that glory! It will ravish his people’s hearts. Nor is this the close, for eternity shall sound his praise, “Thy throne, O God, is forever and ever!” Reader, if you would joy in Christ’s glory hereafter, he must be glorious in your sight now. Is he so?
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Thou hast good reason to “hate evil,” for only consider what harm it has already wrought thee. Oh, what a world of mischief sin has brought into thy heart! Sin blinded thee so that thou couldst not see the beauty of the Saviour; it made thee deaf so that thou couldst not hear the Redeemer‘s tender invitations. Sin turned thy feet into the way of death, and poured poison into the very fountain of thy being; it tainted thy heart, and made it “deceitful above all things, and desperately wicked.” Oh, what a creature thou wast when evil had done its utmost with thee, before divine grace interposed! Thou wast an heir of wrath even as others; thou didst “run with the multitude to do evil.” Such were all of us; bu
t Paul reminds us, “but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” We have good reason, indeed, for hating evil when we look back and trace its deadly workings. Such mischief did evil do us, that our souls would have been lost had not omnipotent love interfered to redeem us. Even now it is an active enemy, ever watching to do us hurt, and to drag us to perdition. Therefore “hate evil,” O Christians, unless you desire trouble. If you would strew your path with thorns, and plant nettles in your death-pillow, then neglect to “hate evil:” but if you would live a happy life, and die a peaceful death, then walk in all the ways of holiness, hating evil, even unto the end. If you truly love your Saviour, and would honour him, then “hate evil.” We know of no cure for the love of evil in a Christian like abundant intercourse with the Lord Jesus. Dwell much with him, and it is impossible for you to be at peace with sin.
“Order my footsteps by thy Word,
And make my heart sincere;
Let sin have no dominion, Lord,
But keep my conscience clear.”
If you would see souls converted, if you would hear the cry that “the kingdoms of this world have become the kingdoms of our Lord;” if you would place crowns upon the head of the Saviour, and his throne lifted high, then be filled with zeal. For, under God, the way of the world’s conversion must be by the zeal of the church. Every grace shall do exploits, but this shall be first; prudence, knowledge, patience, and courage will follow in their places, but zeal must lead the van. It is not the extent of your knowledge, though that is useful; it is not the extent of your talent, though that is not to be despised; it is your zeal that shall do great exploits. This zeal is the fruit of the Holy Spirit: it draws its vital force from the continued operations of the Holy Ghost in the soul. If our inner life dwindles, if our heart beats slowly before God, we shall not know zeal; but if all be strong and vigorous within, then we cannot but feel a loving anxiety to see the kingdom of Christ come, and his will done on earth, even as it is in heaven. A deep sense of gratitude will nourish Christian zeal. Looking to the hole of the pit whence we were digged, we find abundant reason why we should spend and be spent for God. And zeal is also stimulated by the thought of the eternal future. It looks with tearful eyes down to the flames of hell, and it cannot slumber: it looks up with anxious gaze to the glories of heaven, and it cannot but bestir itself. It feels that time is short compared with the work to be done, and therefore it devotes all that it has to the cause of its Lord. And it is ever strengthened by the remembrance of Christ’s example. He was clothed with zeal as with a cloak. How swift the chariot-wheels of duty went with him! He knew no loitering by the way. Let us prove that we are his disciples by manifesting the same spirit of zeal.
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“And there followed him a great company of people, and of women, which also bewailed and lamented him.”
Amid the rabble rout which hounded the Redeemer to his doom, there were some gracious souls whose bitter anguish sought vent in wailing and lamentations–fit music to accompany that march of woe. When my soul can, in imagination, see the Saviour bearing his cross to Calvary, she joins the godly women and weeps with them; for, indeed, there is true cause for grief–cause lying deeper than those mourning women thought. They bewailed innocence maltreated, goodness persecuted, love bleeding, meekness about to die; but my heart has a deeper and more bitter cause to mourn. My sins were the scourges which lacerated those blessed shoulders, and crowned with thorn those bleeding brows: my sins cried “Crucify him! crucify him!” and laid the cross upon his gracious shoulders. His being led forth to die is sorrow enough for one eternity: but my having been his murderer, is more, infinitely more, grief than one poor fountain of tears can express.
Why those women loved and wept it were not hard to guess: but they could not have had greater reasons for love and grief than my heart has. Nain’s widow saw her son restored–but I myself have been raised to newness of life. Peter’s wife’s mother was cured of the fever–but I of the greater plague of sin. Out of Magdalene seven devils were cast–but a whole legion out of me. Mary and Martha were favoured with visits–but he dwells with me. His mother bare his body–but he is formed in me the hope of glory. In nothing behind the holy women in debt, let me not be behind them in gratitude or sorrow.
“Love and grief my heart dividing,
With my tears his feet I’ll lave–
Constant still in heart abiding,
Weep for him who died to save.”
“thy gentleness hath made me great.”
The words are capable of being translated, “thy goodness hath made me great.” David gratefully ascribed all his greatness not to his own goodness, but the goodness of God. “Thy providence,” is another reading; and providence is nothing more than goodness in action. Goodness is the bud of which providence is the flower, or goodness is the seed of which providence is the harvest. Some render it, “thy help,” which is but another word for providence; providence being the firm ally of the saints, aiding them in the service of their Lord. Or again, “thy humility hath made me great.” “Thy condescension” may, perhaps, serve as a comprehensive reading, combining the ideas mentioned, including that of humility. It is God’s making himself little which is the cause of our being made great. We are so little, that if God should manifest his greatness without condescension, we should be trampled under his feet; but God, who must stoop to view the skies, and bow to see what angels do, turns his eye yet lower, and looks to the lowly and contrite, and makes them great. There are yet other readings, as for instance, the Septuagint, which reads, “thy discipline”–thy fatherly correction–“hath made me great;” while the Chaldee paraphrase reads, “thy word hath increased me.” Still the idea is the same. David ascribes all his own greatness to the condescending goodness of his Father in heaven. May this sentiment be echoed in our hearts this evening while we cast our crowns at Jesus’ feet, and cry, “thy gentleness hath made me great.” How marvellous has been our experience of God’s gentleness! How gentle have been his corrections! How gentle his forbearance! How gentle his teachings! How gentle his drawings! Meditate upon this theme, O believer. Let gratitude be awakened; let humility be deepened; let love be quickened ere thou fallest asleep tonight.
All rights belong to the collection of Charles Spurgeon(C)