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Remarque : les enregistrements au piano peuvent être légèrement désynchronisés avec le surlignage.
1
It passeth knowledge, that dear love of Thine, My Savior, Jesus; yet this soul of mine Would of Thy love in all its breadth and length, Its height and depth, its everlasting strength, Know more and more.
GIt
passeth
C
knowledge,
Bm
that
dear love of
Em
Thine,
My
Am
Savior,
D7
Jesus;
G
yet
this soul of mine
Would of Thy
C
love
in all its breadth and
G
length,
Its height and
D
depth,
its
Emever
C
lasting
strength,
Know
G
more
D7
and
G-C-G
more.
2
It passeth telling, that dear love of Thine, My Savior, Jesus; yet these lips of mine Would fain proclaim to sinners, far and near, A love which can remove all guilty fear, And love beget.
It passeth telling, that dear love of Thine,
My Savior, Jesus; yet these lips of mine
Would fain proclaim to sinners, far and near,
A love which can remove all guilty fear,
And love beget.
GIt
passeth
C
telling,
Bm
that
dear love of
Em
Thine,
My
Am
Savior,
D7
Jesus;
G
yet
these lips of mine
Would fain
C
proclaim
to sinners, far and
G
near,
A love which
D
can
Em
remove
all
C
guilty
fear,
And
G
love
D7 G-C-G
beget.
3
It passeth praises, that dear love of Thine, My Savior, Jesus; yet this heart of mine Would sing that love, so full, so rich, so free, Which brings a rebel sinner, such as me, Nigh unto God.
It passeth praises, that dear love of Thine,
My Savior, Jesus; yet this heart of mine
Would sing that love, so full, so rich, so free,
Which brings a rebel sinner, such as me,
Nigh unto God.
GIt
passeth
C
praises,
Bm
that
dear love of
Em
Thine,
My
Am
Savior,
D7
Jesus;
G
yet
this heart of mine
Would sing that
C
love,
so full, so rich, so
G
free,
Which brings a
D
rebel
Em
sinner,
C
such
as me,
Nigh
G D7
unto
G-C-G
God.
4
But though I cannot sing, or tell, or know The fullness of Thy love, while here below, My empty vessel I may freely bring; O Thou, who art of love the living spring, My vessel fill.
But though I cannot sing, or tell, or know
The fullness of Thy love, while here below,
My empty vessel I may freely bring;
O Thou, who art of love the living spring,
My vessel fill.
GBut
though I
C
cannot
Bm
sing,
or tell, or
Em
know
The
Am
fullness
D7
of
Thy
G
love,
while here below,
My empty
C
vessel
I may freely
G
bring;
O Thou, who
D
art
of
Em
love
the
C
living
spring,
My
G D7
vessel
G-C-G
fill.
5
I am an empty vessel—not one thought Or look of love to Thee I’ve ever brought; Yet I may come, and come again to Thee, With this the empty sinner’s only plea, Thou lovest me.
I am an empty vessel—not one thought
Or look of love to Thee I've ever brought;
Yet I may come, and come again to Thee,
With this the empty sinner's only plea,
Thou lovest me.
GI
am an
C
empty
Bm
vessel—not
one
Em
thought
Or
Am
look
of
D7
love
to
G
Thee
I've ever brought;
Yet I may
C
come,
and come again to
G
Thee,
With this the
D
empty
Em
sinner's
C
only
plea,
Thou
G D7
lovest
G-C-G
me.
6
Oh, fill me, Jesus, Savior, with Thy love! Lead, lead me to the living fount above; Thither may I, in simple faith draw nigh, And never to another fountain fly, But unto Thee.
Oh, fill me, Jesus, Savior, with Thy love!
Lead, lead me to the living fount above;
Thither may I, in simple faith draw nigh,
And never to another fountain fly,
But unto Thee.
GOh,
fill me,
C
Jesus,
Bm
Savior,
with Thy
Em
love!
Lead,
Am
lead
me
D7
to
the
G
living
fount above;
Thither may
C
I,
in simple faith draw
G
nigh,
And never
D
to
Em
another
C
fountain
fly,
But
G D7
unto
G-C-G
Thee.
7
Lord Jesus, when Thee face to face I see, When on Thy lofty throne I sit with Thee, Then of Thy love, in all its breadth and length, Its height and depth, its everlasting strength, My soul shall sing.
I would like to say "when at His lofty Throne I bow the knee" A sinner like me is not worthy to sit with Jesus. I have loved the song since I first sang it at Clarkebury Institution in 1971.
Mary Shekleton was born in 1827, in Dublin, Ireland. She was taught by her young widowed mother who as a Christian had four small girls to bring up aged between 6 years and 6 months. Mrs. Shekleton was on a steep learning curve growing rapidly in her faith and knowledge of the Bible while praying with and for her daughters as well as reading to and with them God’s word.
Fragile from birth and apparently doomed with tuberculosis, Mary showed spiritual awareness from her earliest years, knowing the
Lord for as long as she could remember.
In 1852 both her tutor and mother were taken by death. Surviving as an invalid, especially from 1861 onwards, close to death and in 1872 Mary worked as secretary of the “Invalid Prayer Union” which she founded later that year. She formed a network of more than 300 household contacts who became her friends by correspondence, news and prayer. The IPU grew from positive responses and later without her knowledge, a letter was published in the journal “ Women’s Work in the Great Spiritual Harvest Field. ” She provided her contacts with some basic practical rules: Scripture reading, prayer topics, a prayerfully chosen prayer motto, and some brief devotional comments. She was fully occupied with this work and sewing for charitable causes; her writing was honest, aware of failure, sometimes witty, always thankful, never gloomy or critical of others, full of nuggets of scriptural truth combined with practical common sense.
Her visits to church were rare because of her condition but they were a delight to her.... to join in public worship with the people of God. “I found myself in the house of God after an absence of nearly 20 years! ”
She appreciated the hills and coastline of Monkstown and Bray just South of Dublin. Once she reluctantly agreed to be photographed for the sake of those who had never seen her countenance before.
By 1883, she had become too weak to continue and died in September of that year. Near the end she would repeat, “Jesus, Thy blood and righteousness, my beauty are, my glorious dress. ” In the following year her sister Margaretta of Kingston, Dublin published “ Chosen Chastened and Crowned—Memorials is Mary Shekleton. ”
I am an empty vessel—not one thought
Or look of love to Thee I’ve ever brought;
Yet I may come, and come again to Thee,
With this the empty sinner’s only plea,
Thou lovest me.
We are empty vessels!!
We can choose three hymns from our hymnal to illustrate what we mean by the standard of the hymns—#70, #154, and #152. These hymns are concerning our love for the Lord and His love for us. The standard of hymn #70—"Oh, how I love Jesus"—is very low in life, truth, experience, and revelation. Hymn #154—"It passeth knowledge, that dear love of Thine"—is of a much higher standard. The first verse of this hymn says:
It passeth knowledge, that dear love of Thine,
My Savior, Jesus; yet this soul of mine
Would of Thy love in all its breadth and length,
Its height and depth, its everlasting strength,
Know more and more.
After introducing the focus in the Lord's table meeting, we may sense that the spirit of the meeting is not strong enough. In this case we need to strengthen it. Hymns, #154, "It passeth knowledge, that dear love of Thine," may be considered a strengthening hymn concerning the Lord's love. To choose a hymn such as #171, "Lord Jesus Christ, our heart feels sweet/ Whene'er we think on Thee," would not be appropriate, because it turns from the Lord's love to the Lord Himself. It is more suitable to serve as a concluding hymn, which is not for uplifting the spirit but for drawing the meeting to an end.
Not only does a meeting have sections, but a hymn also has its sections. Hymns, #154 may be divided into three sections. Stanzas I through 3 are the first section, stanzas 4 through 6 are the second, and stanza 7 is the third. Another example is hymn #128 in the Chinese hymnal, which can be sung in at least four sections: stanzas 1 through 4 as the introduction, stanzas 5 through 8 as a strengthening section, stanzas 9 through 11 as a section lifting up the spirit, and stanzas 12 and 13 as a concluding section. When the phrases are different, the feeling is also different, just as the Lord addressed the Father in different ways with different significances. In Matthew 11 He addressed God as "Father" because at that time the Lord was rejected by the world (vv. 20-25). Father indicates the intimate relationship between the Lord and the Father. In John 17 He addressed God as "Holy Father" (v. 11) because He was asking the Father to sanctify the church so that it would not belong to the world. In Matthew 27:46 the Lord addressed God as "My God" because on the cross the Lord took the place of sinners (1 Pet. 3:18) and thus could pray not to the Father but only to God.
Some hymns may be in the same category and of the same subject but have a different feeling. Every hymn has its feeling. For example, "It passeth knowledge, that dear love of Thine" (Hymns, #154) is a hymn for remembering the Lord and has the Lord's love as its subject. The feeling of this hymn is fine, sweet, and tender. The feeling of other hymns may not be as fine as this one, even though their subject is the Lord's love. Some hymns have a fine feeling and are also poetic. Other hymns, however, may not be poetic. In learning the hymns, we need to know their categories and subject so that we can further distinguish them according to their feeling.