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Remarque : les enregistrements au piano peuvent être légèrement désynchronisés avec le surlignage.
1
Jesus! Source of life eternal! Jesus, Author of our breath! Victor o’er the hosts infernal, By defeat, and shame, and death, Thou through deepest tribulation Deigned to pass for our salvation: Thousand, thousand praises be, Lord of glory, unto Thee!
GJesus!
D7
Source
of life
e
G
ternal!
Jesus,
D
Author
D7
of
our
G
breath!
Victor
D7
o'er
the hosts
in
G
fernal,
By
de
D
feat,
and
D7
shame,
and
G
death,
G7Thou
through
C
deepest
tribu
G
lation
Deigned to
C
pass
for our
sal
G
vation:
Thousand, thousand
B
praises
C
be,
AmLord
of
G
glory,
D7
unto
G
Thee!
2
Thou, O Son of God! wert bearing Cruel mockings, hatred, scorn; Thou, the King of glory, wearing, For our sake, the crown of thorn: Dying, Thou didst us deliver From the chains of sin for ever; Thousand, thousand praises be, Precious Savior, unto Thee!
Thou, O Son of God! wert bearing
Cruel mockings, hatred, scorn;
Thou, the King of glory, wearing,
For our sake, the crown of thorn:
Dying, Thou didst us deliver
From the chains of sin for ever;
Thousand, thousand praises be,
Precious Savior, unto Thee!
GThou,
O
D7
Son
of God! wert
G
bearing
Cruel
D
mockings,
D7
hatred,
scorn;
Thou, the
D7
King
of glory,
G
wearing,
For our
D
sake,
the
D7
crown
of
G
thorn:
G7Dying,
C
Thou
didst us
G
deliver
From the
C
chains
of sin for
G
ever;
Thousand, thousand
B
praises
C
be,
AmPrecious
G
Savior,
D7
unto
G
Thee!
3
All the shame men heaped upon Thee, Thou didst patiently endure; Not the pains of death too bitter, Our redemption to procure: Wondrous Thy humiliation To accomplish our salvation: Thousand, thousand praises be, Precious Savior. unto Thee!
All the shame men heaped upon Thee,
Thou didst patiently endure;
Not the pains of death too bitter,
Our redemption to procure:
Wondrous Thy humiliation
To accomplish our salvation:
Thousand, thousand praises be,
Precious Savior. unto Thee!
GAll
the
D7
shame
men heaped
G
upon
Thee,
Thou didst
D D7
patiently
G
endure;
Not the
D7
pains
of death too
G
bitter,
Our
D
redemption
D7
to
G
procure:
G7Wondrous
C
Thy
G
humiliation
To
C
accomplish
our
G
salvation:
Thousand, thousand
B
praises
C
be,
AmPrecious
G
Savior.
D7
unto
G
Thee!
4
Heart-felt praise and adoration, Savior, thus to Thee we give: For Thy life’s humiliation, For Thy death, whereby we live; All the grief Thou wert enduring, All the bliss Thou wert securing, Evermore the theme shall be, Of thanksgivings, Lord, to Thee.
Such a picture has helped us to see the entry into the city, the constitution of the city with the divine element of the Triune God, and the existence of the city. Now we need to see the living of the New Jerusalem. The living of the city is also triune. In the New Jerusalem we see that the One sitting on the throne is the source of life. This refers to God the Father who is within the Lamb as the light and who is the source of life ( John 5:26 ). Proceeding out of the throne is the river of water of life. John 7:38-39 indicates that the river of water of life denotes the Spirit of life. In this river grows the tree of life, which refers to the Son. Thus, we see the triune living of the New Jerusalem—the Father sitting on the throne as the source, the Spirit flowing out of the Father as a river, and the Son as the tree of life growing in the Spirit to express Himself for the life supply of the entire city. Actually, the city’s living is the Triune God’s living. In eternity in the new heaven and the new earth, the Triune God and His redeemed people will be one entity. The Triune God and His chosen, redeemed, called, forgiven, regenerated, transformed, and glorified people will be mingled together as one for eternity.
Living with the Father
We should be those living with the Father as the source of life ( John 1:13 ; Eph. 4:18 ; John 5:26 ) on the throne. The first striking point of the New Jerusalem is that God is sitting on the throne. This God is the Lamb-God, the redeeming God, God the Redeemer. Genesis 1:1 does not tell us that in the beginning God and the Lamb created the heavens and the earth. The first verse of the book of Genesis tells us that God only created. In Revelation 22:1 , however, we see God and the Lamb, which signifies that God is now the redeeming God, no longer merely the creating God. In Genesis 1:1 He was the creating God, but in Revelation 22:1 we see the redeeming God.
Living with the Son
We also need to be those living with the Son as the embodiment of God ( Col. 2:9 ). When you have the Father, you have the Son, and when you have the Son, you have the Father. The Son as the embodiment of God is life ( 3:4 ). We live with the Father as the source of life, but we live with the Son as life. The New Testament does not tell us that the Father is life, but it always says that the Son is life ( v. 4 ; John 14:6 ). The life comes out of the source, of course, just as the flow comes out of the fountain. We live with the Father as the fountain, and we live with the Son as life and as the life supply, the tree of life ( Rev. 22:2 ; 2:7 ). Even today in the church life, as indicated by Revelation 2:7 , we can eat the tree of life.
Living with the Spirit
We also need to be those living triunely with the Spirit as the realization of Christ the Son ( John 14:17a ; 15:26 ; 16:13-15 ). When you call, “O Lord Jesus Christ, ” you enjoy the Lord. When you enjoy the Lord, immediately the Lord within you is the Spirit. The Lord is realized as the Spirit. The more you call on the Lord, the more you have the Spirit within you as the realization of Christ, the Spirit of reality. The reality mainly denotes the very being in the divine essence of the Triune God. The Spirit is the reality of the Triune God.
“Jesus! Source of Life Eternal” was written over 400 years ago, and still finds a place with hymns written later in time. It is a translation from the German by Miss H. K. Burlingham, who is also the writer of many well known-hymns.
Ernst C. Homburg was born at the German village of Mills, in 1605. Early in his life, Ernst evinced that he was gifted in literature. At Naumburg in Saxony he became clerk of Assizes. Despite this important official appointment, he freely associated with companions who had loose habits, and many of his early poems included the debased love and drinking songs characteristic of the times. He was regarded by his contemporaries as one of the top poets and won distinction in literature. Homburg almost reached the goal of his ambition when he is fell stricken with a severe and prolonged illness which was followed by serious domestic difficulties. In his affliction he cried out to God for mercy. His cry was heard, the chains of sin were broken, and his trust was now in the Savior. From that moment he became a faithful follower of the Lord Jesus, and the pen which up to now had brought him accolades from the world, was now used in giving to the Church songs of highest praise, many of which have been translated into English and are in frequent use today.