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1
When we survey the wondrous cross On which the Lord of glory died, Our richest gain we count but loss, And pour contempt on all our pride.
DWhen
we
Asur
Bm
vey
the
Dwon
G
drous
D
cross
On which the
G
Lord
D
of
Aglo
D
ry
A
died,
Our
rich
E7
est
A
gain
A7
we
D
count
E7
but
A
loss,
BmAnd
Em7
pour
Dcon
Em
tempt
D
on
G-D
all
A7
our
D
pride.
2
Our God forbid that we should boast, Save in the death of Christ, our Lord; All the vain things that charm us most, We’d sacrifice them to His blood.
Our God forbid that we should boast,
Save in the death of Christ, our Lord;
All the vain things that charm us most,
We'd sacrifice them to His blood.
DOur
God
A Bm
forbid
that
D
we
G
should
D
boast,
Save in the
G
death
D
of
A
Christ,
D
our
A
Lord;
All the
E7
vain
A
things
A7
that
D
charm
E7
us
A
most,
BmWe'd
Em7 D Em
sacrifice
D
them
G-D
to
A7
His
D
blood.
3
There from His head, His hands, His feet, Sorrow and love flowed mingled down; Did e’er such love and sorrow meet, Or thorns compose so rich a crown?
There from His head, His hands, His feet,
Sorrow and love flowed mingled down;
Did e'er such love and sorrow meet,
Or thorns compose so rich a crown?
DThere
from
A
His
Bm
head,
His
D
hands,
G
His
D
feet,
Sorrow and
G
love
D
flowed
A D
mingled
A
down;
Did e'er
E7
such
A
love
A7
and
D E7
sorrow
A
meet,
BmOr
Em7
thorns
D Em
compose
D
so
G-D
rich
A7
a
D
crown?
4
His dying crimson, from His head Spreads o’er His body on the tree; To all the world then am I dead, And all the world is dead to me.
His dying crimson, from His head
Spreads o'er His body on the tree;
To all the world then am I dead,
And all the world is dead to me.
DHis
A
dying
Bm
crimson,
D
from
G
His
D
head
Spreads o'er His
G D
body
A
on
D
the
A
tree;
To all
E7
the
A
world
A7
then
D
am
E7
I
A
dead,
BmAnd
Em7
all
D
the
Em
world
D
is
G-D
dead
A7
to
D
me.
5
Were the whole realm of nature ours, That were an offering far too small; Love that transcends our highest pow’rs, Demands our heart, our life, our all.
At the time of Isaac Watts’ early years, churches in England sang only metrical Psalms. But by the time of his death, he had developed a style of a much more complex hymnody. His 6,000 hymns found in seven collections made the transition from stringent metrical psalmody to to liberated theological based hymnody.
This hymn published in ‘Hymns and Spiritual Songs’ in 1707 is significant for being an innovative departure from the early English style of only using paraphrased biblical texts. The first two lines do paraphrase the Apostle Paul’s verse found in Galatians 6:14. ‘But far be it from me to boast except in the cross of our Lord Jesus Christ through whom the world has been crucified to me and I to the world.’
‘When I Survey the Wondrous Cross’ is one of Watts finest poems and an excellent example of why he is considered a fulcrum in the transition of hymnody.
The Reverend Dr. Carlton Young, editor of the 1989 U M hymnal notes that this hymn is clearly something different than Watts earlier poems that might be characterized as devotional poetry or as psalm paraphrase. Several hymnologists have noted that this hymn is an excellent example of many of his best techniques such as the ability to write beginning lines which capture ones attention, maintain the theme and build to a climax.
This hymn is particularly powerful because it contains many poetic devices.
For example, irony is found in the first stanza ‘ My richest gain I count but loss and pour contempt in all my pride’
The third stanza contains a paradox of thorns composing ‘so rich a crown’
There are two rhetorical questions the poet asks in the 2nd half of his stanza: ‘Did e’er such love an sorrow meet?’ ‘Or thorns compose so rich a crown?’
In the climactic ending, Watts uses parallelism to evoke a response on behalf of the reader : ‘Demands my soul, my life, my all.’
In this hymnal the last line of the 5th stanza has been changed to a more accurate version ‘demands our heart, our life, our all.’ In the original version Watts uses ‘my’ because of his personal consecration to the Lord but the pronoun ‘our’ is used in this updated version to signify the Body, the corporate expression of Christ. Also heart is replaced for soul. Our heart is our loving organ with which we love the Lord.
Did ever such love and sorrow meet or thorns compose so rich a crown?
Such love that transcends our highest powers demands our heart, our life, and our all! Amen Lord! Make Your home in our hearts and build Your body. Amen!
Beautiful song. The precious cross where my Saviour shed His blood and washed away my sins and redeemed my life from destruction. Thank You Jesus. You are my life my everything. Praise God.
I pray that God will help me with my pride. I love the line.... And pour contempt on all my pride. I love this greatly inspired hymn. I agree with everyone else, it definitely should be sung in the singular.
Every meeting has an opening, and there are hymns for this purpose. Selecting a hymn for opening the meeting requires careful consideration. We not only need to know the hymns according to their categories, but we also must learn to touch the feeling of the hymns. Hymns are refined utterances, and they convey a feeling. They are expressions of human sentiments. It is hard for a person who is unrefined to sing with much feeling. We must learn to taste the different hymns, because each one has its particular feeling and taste. Hymns, #127, "Hark! Ten thousand voices crying," is majestic and powerful. Hymns, #95, "O Head once full of bruises" and Hymns, #101, "When we survey the wondrous cross," are both on the Lord's suffering, and their feeling is fine. The chorus of Hymns, #513, "All in all forever," written by A. B. Simpson, expresses the feeling in the brothers and sisters in exalting Christ. Hymns, #33, "Father, long before creation"; Hymns, #47, "Father, Thy name our souls would bless"; and Hymns, #52, "Father, to Thee a joyful song we raise," are all superb hymns of praise to the Father from His many sons. After singing these hymns, it is difficult to follow with another one. The best thing to do is turn the hymns into prayer as a conclusion to the meeting. Only by identifying the feeling and flavor of the hymns can we use them at the suitable time.
In Chefoo many doctors and nurses were saved and brought to the church. The director and the pharmacist of one hospital were brothers, but they were not active in the meetings. Nevertheless, they were willing to receive help from the saints. Every Monday morning the saints in the church would meet before going out to visit the saints. They would study a list of names and fellowship about those who should be visited. Then, after touching the Lord to gain an inner sense from Him, they would visit the saints. During one meeting the names of these two brothers were mentioned, but some did not feel that the time was right to visit them. Several weeks later the names of these two brothers were mentioned again, and this time there was a feeling to visit them. This was truly the Lord's leading because both the hospital director and the pharmacist were looking out a window when two brothers arrived to visit them. When they saw the brothers, they were overjoyed and later told the brothers, "We saw you coming in a dream last night, so we were waiting for you." As soon as contact was made with the brothers, they were connected to the church again, and no effort was needed to exhort them to come to the bread-breaking meeting on the Lord's Day. In my whole life I have never been to a Lord's table meeting with such an uplifted atmosphere. We sang Hymns, #101, and we all were touched by the Lord. This atmosphere was the result of the recovery of the hospital director and the pharmacist.
All the activities in the meetings need hymns. Therefore, we need to know the hymns. First, we need to know the categories of the hymns. The categories of the hymns include worship of the Father, remembrance of the Lord, gospel, prayer, and edification. Second, we need to know the subject of the hymns. Even though the hymns may be in the same category, the subjects are not the same. All the hymns for the remembrance of the Lord do not have the same subjects. Third, we need to know the feeling of the hymns. Even if the category and subject of the hymns are the same, the feelings of the hymns are not the same. For example, "When we survey the wondrous cross" (Hymns, #101) and "O Head once full of bruises" (Hymns, #95) both speak of the Lord's love, but they have different feelings. The feeling of the former is rough and superficial, while the feeling of the latter is fine and deep. In order for a meeting to be effectively strengthened, we can first sing "When we survey the wondrous cross," and then strengthen the meeting with "O Head once full of bruises." Fourth, we need to know how to use the hymns to properly match the sections.
The course of a meeting is composed of ten sections: opening, introducing the subject, strengthening, uplifting the spirit, maintaining the spirit, filling the time, conclusion, sending off, correction, and turning. The selection of hymns that are appropriate to the section of a meeting depends on our knowledge of the hymns, including their categories, subjects, and feeling or flavor. For example, "O Head once full of bruises" (Hymns, #95) and "When we survey the wondrous cross" (Hymns, #101) both speak of the suffering of Christ, but the two hymns have different flavors and will have different effects in matching the course of the meeting.
The marriage relationship of a husband and wife is a case in point. If it rests solely on the basis of right, it will be difficult for their life to be harmonious and sweet. A true marriage relationship not only rests on the basis of right, but the more on love. Because the wife loves her husband, she becomes one with him and lives with him. So it is in a true consecration to God. When we touch the love of God and see that He truly is lovely, we will then consecrate ourselves to Him. Thus, although consecration based on love changes according to our mood, yet, on the other hand, intense consecration is the result of constraining love. Those who have not had the experience of being constrained by the love of the Lord will not have a consecration that is good and intense. This is quite evident. Number 101 in our hymnbook (When I Survey the Wondrous Cross) tells also a story of consecration because of the love of the Lord. It says that whenever I think of that love which saved me, I count everything but loss, because this love is so great. It goes on to say that I see His condition on the cross, His head, His hands, and His feet flowing with sorrow, love, and blood. All this because He loves me! Having seen such a love as this, if I offered to Him the entire universe, I would still feel ashamed, because His love is so noble, so excelling. If I should seek to repay His love, then I do not recognize His love; I even defile it. His love is like a priceless pearl, while my consecration is like filthy rags—we are simply unworthy of Him. One day, when the Spirit sheds this love abroad in our hearts, we too will have such intense consecration.
The fifth step is the turning. For example, after the remembrance of the Lord, we need to turn to worship the Father. Sometimes the Lord's table has not reached the point of worshipping the Father, but a brother selects Hymns, #33; sometimes a brother selects Hymns, #101 immediately after the bread and the cup have been passed. Both are inappropriate. Hence, there is the need of a sixth step for correction. Sometimes a meeting may be quite long. For example, when a great number of saints gather together, it may take a longer time for the bread and the cup to be passed. If this is the case, there may be the need to maintain the spirit through a hymn or some prayers. This is the seventh step, maintaining the spirit for the meeting. Even though we use hymns and prayers to maintain the spirit, there may still be the need to fill up the time with more prayers and singing. This is the eighth step. Then toward the end of the meeting comes the ninth step to sing a concluding hymn. Sometimes even though the meeting has ended, there is still a lingering air; thus, we may select another hymn to send the saints off. This is the tenth step. This can be compared to sending off a friend who has visited you by walking a distance with him.