The Worship Artist

Hymn Evaluation Number 2

When I Survey the Wondrous Cross

I will be using the 1975 edition of the Baptist Hymnal. I do not know if this might change any of my report for the hymn “When I Survey the Wondrous Cross.” The hymn is number 111 in the 1975 version unlike the 1991 version which has the hymn at 144.

The hymn’s literary structure shouldn’t be any different because of the 1975 version. The meter of the hymn is LM otherwise known as 8.8.8.8. Some other hymns with long meter are All hail, adored Trinity, When Jesus comes, and We praise you, Father. The poetic feet are in quatrain which is four line stanzas of any kind. It is also in Iambic tetrameter. The rhyme scheme is abab. A really nice poetic device in this hymn is the climax the arranging of ideas in an ascending order of intensity (Love so amazing, so divine, demands my soul, my life, my all.) The organization pattern would be itemization. I believe it is itemization because the listings of the items are in the hymn to provide thematic unity. The whole of the hymn is used to teach a specific thing, there is an overall intent in the hymn to teach one specific thing.

The scriptural background for the hymn is from Galatians 6:14 which is “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.” Isaac Watts wrote “When I Survey the Wondrous Cross” in preparation for a communion service. People would be able to think about never boasting in anything but the cross, and therefore take that to heart when they examine themselves before they would take the communion. Some of the theological teachings in this hymn are calling Christ the prince, the prince of glory died and “thorns compose so rich a crown”. These call attention to Christ and his royalty as a king who went to a cross to die for his kingdom. Another theological teaching would be “my richest gain I count but loss” which seems to echo Paul when he says in Philippians 3:7 “But whatever was to my profit I now consider loss for the sake of Christ.” I believe the hymn to be in-ward because the first line says “When I survey… the hymn is describing the congregation as thinking and taking to heart the cross.

A summary of the hymn would be a person thinking of the cross, not just any old cross, but the cross of wonders a cross that holds mystery. A cross on which a prince of glory died, the person would then look at all their pride and have to wipe it all away when they would see their prince their king on that cross for them. The blood of the prince which wipes away pride is full of sorrow and love. The thorns compose the crown for the sorrowful prince, and the person is blown away by the love of his/her prince. This kind of love demands everything.

The hymn was for use at a communion service that would be conducted by Isaac Watts. Originally the hymn was to be named “Crucifixion to the World by the Cross of Christ. This was because back in those days there was a practice to summarize a hymn’s title by the theme. It was first published in 1707 in Watt’s collection of “Hymns and Spiritual Songs.” The hymn is the first known hymn to be written in first person. When Watt’s was alive his hymn was considered controversial because it was a hymn of human composure. At the time congregational singing was only the Psalms. The composer is of a Gregorian chant a type of church music popular in the Middle Ages. This was because of Pope Gregory. The person who arranged the hymn was Lowell Mason.

If you have any requests you can email Mike Best at mockran@gmail.com

Hymn Evaluation Number 1

Jerusalem, My Happy Home

The reason that I picked Jerusalem, My Happy Home BH #517 is because of its familiarity.  A well-known band, The David Crowder Band, has a song that is sort of inspired by Jerusalem, My Happy Home.  The song is called Our Happy Home.  Later on I will tell you about the hymn that inspired them.  For now we shall look at the literary structure.
The meter of the hymn is CM otherwise known as 8.6.8.6.  Some other hymns with common meter are O God of Hosts, the mighty Lord, The Lord Shall Come and Not Be Slow, and This Is the Day the Lord Hath Made.  The meter can also be known as the ballad meter.  This is a four line stanza, and primus paeon tetrasyllable is poetic feet.  An example of the primus paeon tetrasyllable is as follows:

Je     ru sa  lem    my  ha ppy  home
Da  Dum Da  Da     Da  Dum Da    Da

When  shall I    come  to     thee?
Da      Dum Da   Da     Da     Dum

The hymn is a  primus paeon tetrasyllable because the syllables are stressed/long and unstressed/short short short.  The pattern is long, short, short, and short.  This continues

When shall my sorrows have an end?  Thy Joys when shall I see?

The rhyme scheme is AABA also known as rubaiyat.  This is because the last words of the lines 1,2 and 4 rhyme.  For example

1: thee? See?
2: face., case.
Non rhyme 3: choir., hear.
4: see, be!

The hymn uses the poetic device chiasmus in line one.  It contrasts sorrows and joy.  This was the only poetic device that I could find.  The literary pattern seems to be a dialogue, for the first lines are all questions and then the questions get answered by the proceeding lines.  The hymn also uses Jerusalem as a metaphor of heaven.
The scriptural background is from Revelation 21:2, I saw …the new Jerusalem.  This hymn teaches about Jerusalem the beautiful.  And how people will go to Jerusalem or as many people know it as heaven.  It then helps teach what people will be doing in Jerusalem and that is worshiping God face to face.  The direction of this hymn is in-ward.  For the hymn is about a person looking towards heaven.  Anyone who is looking forward to heaven should read this hymn and experience for themselves the in-ward direction of worship.
The summary of this hymn is as follows; Jerusalem my happy home, when am I coming home? When shall my sorrows end and my joys forever be!  When shall I see God face to face? I shall have to go home.  I still rejoice in victory I am most happy!  David the King with his harp in hand will play for me as I join the choir.  Ten thousand times I will sing and ten thousand times will never be enough.  Please here my music God! You are my endless joy and I am looking forward to coming home.
The songwriter is Joseph Bromchead.  He was born in 1748 and after graduating from Queen’s College, Oxford (B.A. 1768, and then a M.A. In 1771), he became a parish priest of Eckington, Derbyshire.  He translated some psalms to English verse, and was the editor of the Eckington Collection.  The David Crowder Band was inspired by this hymn.  And wrote a song similar on their cd “A Collision” track 16 called Our Happy Home.
The thoughts discussed in this hymn are mostly theologically sound.  Some could argue that the king David would not have a harp in heaven, but this is a minor thing.  Otherwise the hymn is very accurate describing the bride (the church) waiting for Jerusalem (heaven). The hymn really focuses on the mood of the singer.  If the hymn focused on the thoughts of God, then there would be some text about how God feels about his bride coming home.  Instead it only talks of how the person singing the song feels about seeing Jerusalem.  I would say that the average church goer doesn’t know that heaven is called the New Jerusalem.  Besides that none of the words would need explanation.  The poetry is beautiful.  If I knew poetry then I would think it was simple, but for me it was complicated finding out the poetic feet.  The thoughts in the hymn express spiritual reality to anyone who has ever suffered and is looking forward to a place without suffering.  I believe any congregation with a good minister will be able to come together and appreciate this hymn.  It might even help them to find and hold on to hope of a future in heaven.  The thoughts are very relevant.  Most people will be able to appreciate this hymn and not be bothered by clichés they might find in other songs.
The music really enhances the text.  You could tell somebody put their heart into this piece.  The half notes really helped me enjoy the music with the words.  And they helped give some of the words special emphasis.  Anyone can sing this song without any formal training.  I think that this song should only be used during a fellowship service.  Since the song is mostly for believers in Christ who are looking forward to heaven.  The age groups that would be suitable for this song are anyone probable older than ten.  I say this and I am generalizing.  But most kids don’t think of the glorious heaven and look forward to going there.  I think older congregations could really appreciate this song sing (and I’m generalizing again) but most people 70+  have the after life on their mind.
If this hymn was unfamiliar to a congregation and their were some younger members in the crowd.  Then the church could play the song by David Crowder Band first.  Or the church could play a bunch of hymns in the CM.  If the song needs a new sense of excitement then the preacher could talk about the great glorious heaven or simply give the congregation an open discussion time on what the hymn means to them.  “Jerusalem, My Happy Home” is a great hymn and every congregation should shout this song at least once in a lifetime.

A good friend of mine, Mike, sent me a written evaluation of the hymn “Jerusalem My Happy Home.” I thought it was very insightful, and I really appreciated the direct application for worship leaders on how they could best use this song in a corporate worship setting. He is so gracious to agree to share this evaluation with the worshiping community via my blog and additionally pop in periodically to create a series of hymn evaluations. Please be sure to check out the following hymn evaluations.