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The reference to good things might be linked to the idea that God will only give good gifts, that if you ask for something that will end up harming you God will not provide it. Ulrich Luz disagrees with this view, and argues that this reading would contradict the thrust of this group of verses.
'Tis music in the sinner's ears, 'Tis life, and health, and peace. 10. He breaks the power of cancell'd sin, He sets the prisoner free; His blood can make the foulest clean, His blood avail'd for me. 11. He speaks, - and, listening to his voice, New life the dead receive; The mournful, broken hearts rejoice; The humble poor believe. 12.
Those verses exhort Jesus' disciples to be public symbols of proper piety, while this recommends giving in secret. France believes the two passages complement one another. This verse states that proper piety is not done to impress others, while the previous section states that the pious will automatically impress others without need for overt ...
It splits verse 2 into two parts and the last half of verse 3 is appended to each part to form two verses. A version titled "O Thou Fount of Every Blessing" and attributed to Robert Robinson is found in several shape-note hymnals of the American South. The melody is attributed to A. Nettleton, while several phrases are changed.
The song is a contemporary version of a classic worship song making the case for "10,000 reasons for my heart to find" to praise God. The inspiration for the song came through the opening verse of Psalm 103: "Praise the Lord, my soul; all my inmost being, praise his holy name".
To Thee, whose blood can cleanse each spot,-O Lamb of God, I come! Just as I am - though toss'd about With many a conflict, many a doubt, Fightings and fears within, without,-O Lamb of God, I come! Just as I am - poor, wretched, blind; Sight, riches, healing of the mind, Yea, all I need, in Thee to find,-O Lamb of God, I come!
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Illustration of the weeping by the rivers of Babylon from Chludov Psalter (9th century). The song is based on the Biblical Psalm 137:1–4, a hymn expressing the lamentations of the Jewish people in exile following the Babylonian conquest of Jerusalem in 586 BC: [1] Previously the Kingdom of Israel, after being united under Kings David and Solomon, had been split in two, with the Kingdom of ...