Thanks for joining me in the exploration of Hark! The Herald Angels Sing! I hope you enjoyed it. Below is the index for the full series. I would also like to share some sources that you can check out for yourself.
This song has had its changes through the years. Even the hymnbooks I have on hand used different words. So, for my base text, I used this version from the Cyber Hymnal.
Today we’re going to look at Charles Wesley’s beautiful conclusion to Hark! the Herald Angels Sing, a stanza that is virtually unknown today. But first, a quick story about the tune.
As we talked about back at the beginning, this carol originally had four line stanzas, sung to the tune of “Christ the Lord is Risen Today†(SALISBURY). So how did it end up with the well-known Christmassy tune that we know today?
It was actually long after Wesley died that the new melody was written. In fact, it was about a century after the our carol was written that the melody was composed, by German composer Felix Mendelssohn. Mendelssohn wrote a cantata honouring Johannes Gutenberg and his printing of the Bible, and this melody was a part of that.
But it was an English organist who brought the melody and the words together. William Cummings adapted the tune to Hark! the Herald Angels Sing for his congregation at Waltham Abbey Church. Cummings was an accomplished and influential musician, and the pairing was published in the 1850s and 60s, and the rest is history.
But now, on to the last stanza…
Adam’s likeness, Lord, efface, Stamp Thine image in its place: Second Adam from above, Reinstate us in Thy love. Let us Thee, though lost, regain, Thee, the Life, the inner man: O, to all Thyself impart, Formed in each believing heart.
We actually talked about the two Adams last time. “Adam’s likeness” is the sinful nature we inherit from the first man. But it is the image of the “second Adam”, Christ, that we desire. As the Apostle Paul wrote, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers” (Romans 8:29)
But this is more than a simple transformation, like some kind of mathematical chemical change. It is a matter of love – restoring a loving relationship between us and the Father, as it was meant to be.
And what is love? It is the giving of oneself. And the greatest giving of all is God giving Himself to us!
“Let us Thee, though lost, regain” – we want to regain God Himself! The Life, Himself! As the psalmist wrote, God Himself is our “portion”, our inheritance (Psalm 119:57).
And so this magnificent song ends with a prayer – not for Christmas cheer or peace on earth, but something that brings the greatest joy and peace of all. A request for the greatest gift. “To all Thyself impart” – give us — You, Lord! Through the Spirit, may the Lord be formed in every believing heart.
We might take some different meanings from that last line. Christ, through His Spirit, lives in us. But He also transforms our heart – giving us a new heart – one that has eternal life, one that desires the things of God. With God’s giving of Himself, a relationship of eternal love is formed in us.
How could we better end this song? The amazing story of His birth becomes the incredible reality of His purpose and leads to the intense prayer for a personal experience of His love. There’s a lot to be said for ending the song where Wesley intended it to end.
We’ll take one more look at the big picture next time!
John and Charles Wesley. Two brothers, two Bible preachers. In fact, they went as missionaries to the New World. But they were not saved.
They were not saved! Can you believe it?
Their friend George Whitefield was preaching about salvation – the “new birth”. Charles was impressed – but Whitefield’s preaching did not seem to stir any sense of need in his heart.
John and Charles became very interested in the Moravians, a missions-oriented Christian group that was currently going through a time of renewal. In England they connected with Peter Boehler, a Moravian then in his 20s, and began an ongoing conversation about the faith, being in communication almost every day.
Once, when Charles became sick, he convinced Peter to pray for him. After praying, Peter asked him,”Do you hope to be saved?” Charles said yes.
“For what reason do you hope to be saved?”
“Because I have used my best endeavours to serve God.”
Peter shook his head and didn’t say anything else. Charles wasn’t happy – what, will he take away all my best efforts?
That’s exactly what Peter was taking away. The efforts of sinful man are never enough!
May 21st, 1738. The celebration of Pentecost. Charles spoke with a Mrs. Turner, who had been recently saved, and Mr. Thomas Bray (a Moravian), who read him this passage:
Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.
It is not a matter of endeavours – the man who is blessed is the one whose sins are not imputed – or credited to his account! Charles says, “I found myself convinced, I know not how, or when … I now found myself at peace with God … !”
It was only a short while later that Charles wrote these words, in Hark the Herald Angels Sing:
Hail the Heav’nly Prince of Peace! Hail the Sun of Righteousness! Light and Life to All he brings, Ris’n with Healing in his Wings. Mild he lays his Glory by, Born ”that Man no more may die, Born to raise the Sons of Earth, Born to give them Second Birth.
Jesus did not come so that we would try harder to please God. He didn’t come to give us a second chance to be better people. He came to bring life! Light, healing – to raise the Sons of Earth to a new birth! Without it, we are lost.
Again we see the paradox – in His birth He rises in our vision like the rising sun. And yet, in his incarnation, He “laid his glory by” – He set it aside, to take on flesh. He laid aside His glory – that we may have new life!
Nicodemus, a ruler of the Jews … came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.”
Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”
The first stanza of the “other” greatest Christmas song, Hark The Herald Angels Sing, rang with the announcement of the angels, and the call to worship. The second stanza invites us to wonder at the “incarnation”.
English speakers who know the word “carnal” may recognize the same root in “incarnation”. It simply means the act of being made flesh – specifically referring to the Son of God, who became human. But first, who is this Person who becomes incarnate? Wesley writes:
Christ, by highest Heav’n adored; Christ the everlasting Lord; Late in time, behold Him come, Offspring of a virgin’s womb.
Christ – the Messiah – a title referring to the One who was long predicted throughout history. The one chosen by God to come and save us. Who is this “Christ”?
Connecting us with the first stanza, He is worshipped by the host of Heaven. The author of Hebrews writes: “. . . when he [God] brings the firstborn into the world, he says, ‘Let all God’s angels worship him.'” (Hebrews 1:6)
He is worshipped by angels (those who warn us to worship only God (Revelation 22:8-9)). He is the everlasting Lord (see Isaiah 9:6 and this look at the prophecy).
He comes “late in time” – that is, after many years of waiting and many prophecies – He finally arrives. In fact, His coming begins the “last days” in which we now live (See Hebrews 1:2).
And, of course, a recognition of the virgin birth – this everlasting Lord was truly and physically born.
Veiled in flesh the Godhead see; Hail th’incarnate Deity, Pleased as Man with men to dwell, Jesus our Emmanuel.
Veiled – hidden – Jesus did not walk around with a brilliant glow of glory – His deity was hidden, in a sense, in His flesh. Hidden – and yet in flesh we SEE Him! Through His flesh He revealed God to us humans! (John 1:18) He was truly God – the incarnate Deity!
Wait – what’s with this word “Godhead”? Actually, it has nothing to do with a “head” as we know it now. English speakers may recognize a suffix with the same meaning – “-hood”. Fatherhood – the state of being a father. Personhood – the state of being a person. You might say “Godhood” or God-ness. The One who is God, who is in nature God (Philippians 2:5-7).
Jesus was pleased to live with us – He voluntarily came. (Incidentally, this line has gone through some minor changes through the years, being originally “Pleas’d as Man with Men t’ appear, Jesus, our Immanuel here!”. Same idea!)
In the Bible, Matthew quoted from the prophet Isaiah: “‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us).” (Matthew 1:23) Jesus, as the eternal God, is our “God-with-us”.
And so Matthew concludes his book with the further fulfillment of the idea of Immanuel (or Emmanuel):
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
Absolutely astounding – that the everlasting Lord, worshipped in Heaven – would desire to come and live with us! What a paradox, that He would reveal the invisible God to us through visible flesh – by becoming like His own creatures. And yet, how else could we understand Someone so different from us?
But the incarnation is going to become more personal and meaningful in the stanzas to come. Another one of the Wesleys’ poems says:
But will He not at last appear And make His power and Godhead known? Surely He shall the Mourner cheer And make the broken heart His throne
Hymns and Sacred Poems
Meanwhile, we marvel at the incarnation of the eternal Lord…
And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. . . . For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only God, who is at the Father’s side, he has made him known.
They had a volatile relationship, those three men. Charles and John Wesley, two brothers, and George Whitefield – all three, evangelists. The story of their relationship covered their lifetimes, and was no simple matter. Historians still argue about exactly what went wrong, what went right, and who was to blame.
They began early on as fast friends. And although their relationships had their serious issues, when Whitefield passed away Charles wrote a moving poem as a eulogy, and John preached at the funeral.
The (other) greatest Christmas song, like the story of Whitefield and the Wesleys, ended up mirroring the strange story of conflict and triumph. And it all begins with the first line.
It was first published in 1739, titled “Hymn for Christmas-Day”. At the time, both Whitefield and the Wesleys were involved in a growing revival. Whitefield had been preaching in the open air, after he found that few churches would allow him to preach in their pulpits. The Wesleys were just starting to follow his example. Whitefield then left England for the American colonies, leaving the new believers he had ministered to in the care of the Wesley brothers.
It was a busy time. The Wesleys were busy publishing a new hymnal, “Hymns and Sacred Poems”. Hymn for Christmas-Day was part of the collection, the words written by Charles Wesley. Wesley apparently used the same tune for this song as for “Christ the Lord is Risen Today”.
The first two stanzas (today sung as one) were as follows:
Hark how all the Welkin rings “Glory to the Kings of Kings, “Peace on Earth, and Mercy mild, “GOD and Sinners reconcil’d! Joyful all ye Nations rise, Join the Triumph of the Skies, Universal Nature say “Christ the Lord is born to Day!
You might recognize the song, but my, how it has changed! And what is a “Welkin”? Welkin, a word that is perfectly proper today and still used in modern English (though rarely) means heaven – in other words, the heavens are ringing with the message of the angels.
George Whitefield took the song and changed a few words for his new hymnbook A Collection of Hymns for Social Worship – and here comes the controversy! It was 14 years later. Here are the new words:
Hark! the Herald Angels sing Glory to the new-born King! Peace on Earth, and Mercy mild, God and Sinners reconcil’d. Joyful all ye Nations rise, Join the Triumphs of the Skies; Nature rise and worship him, Who is born at Bethlehem.
Well, we can see that this version is going to catch on a little better (although it’s still in for some changes). But there’s a problem. In the Bible record, the welkin certainly does ring with angel’s voices. But nowhere does the Bible tell us that the angels sang.
Now for poetry and song, I have no problem with a loose artistic use of the word “sing”. What the angels said certainly was poetic and proclaimed, so to translate that as “singing” needn’t be a theological stumbling block. As long as we realize that they may not have technically “sung”.
However, Charles Wesley was not a fan of people changing the words of his hymns, which it seems that Whitefield did without permission (although we’re not sure).
Today. you may be familiar with the modern version, very similar to Whitefield’s version:
Hark! The herald angels sing, “Glory to the newborn King; Peace on earth, and mercy mild, God and sinners reconciled!” Joyful, all ye nations rise, Join the triumph of the skies; With th’angelic host proclaim, “Christ is born in Bethlehem!”
Whichever version you prefer, this stanza is an introduction to our worship of Christ. The angels take the lead, and the nations rise to join in the praise. Peace on earth, and mercy mild! What does it all mean? That will be explained in the stanzas to come.
As the Sons of Korah wrote:
I will cause your name to be remembered in all generations; therefore nations will praise you forever and ever!
Happy Reformation Day! For those who don’t know, Reformation Day is a holiday that has been celebrated in October since the mid 1500s, to various degrees in various places, to remember the revival that took place during the Protestant Reformation.
Anyway, recently I was reading about Patrick Hamilton. My favourite Patrick is the one who was a missionary to Ireland, but this Patrick is pretty amazing too – and he was Scottish. Patrick Hamilton is believed to be the first martyr in Scotland during the Reformation. He was burned at the stake in St. Andrews, Scotland, in 1528.
I thought this quote from Hamilton was quite interesting. He’s talking about the error that some people make, thinking that the Old Testament is all “Law” while the New Testament is all “Gospel”. Check it out:
Many there be, who, reading the book of the New Testament, do take and understand whatsoever they see contained in the said book to be only and merely the voice of the gospel: and contrariwise, whatsoever is contained in the compass of the Old Testament (that is, within the law, histories, psalms, and prophets),to be only and merely the word and voice of the law. Wherein many are deceived; for the preaching of the law, and the preaching of the gospel, are mixed together in both the Testaments, as well the Old as the New; neither is the order of these two doctrines to be distinguished by books and leaves, but by the diversity of God’s spirit speaking unto us.
For sometimes in the Old Testament God doth comfort, as he comforted Adam, with the voice of the gospel. Sometimes also in the New Testament he doth threaten and terrify, as when Christ threatened the Pharisees. In some places again, Moses and the prophets play the Evangelists; insomuch that Jerome doubteth whether he should call Isaiah a prophet or an evangelist. In some places likewise Christ and the apostles supply the part of Moses; as Christ himself, until his death, was under the law (which law he came not to break, but to fulfil), so his sermons made to the Jews, run all for the most part, upon the perfect doctrine and works of the law, showing and teaching what we ought to do by the right law of justice, and what danger ensued in not performing the same: all which places, though they be contained in the book of the New Testament, yet are they to be referred to the doctrine of the law, ever having them included a privy exception of repentance and faith in Christ Jesus. …
Many publicans and sinners were unkind, unmerciful, and hard hearted to their fellow servants; and yet many of them repented, and by faith were saved, etc. The grace of Christ Jesus work in us earnest repentance, and faith in him unfeigned. Amen!