When was the famous hymn, Just a Closer Walk With Thee, composed? Some personal African-American histories recall slaves singing this song while working in the fields before the Civil War. Dr Wikipedia quotes this story of how the hymn was first written down and recorded:
“On a train trip from Kansas City to Chicago, after composer Kenneth Morris exited the train” he “heard one of the station porters singing a song. He paid little attention at first, but after he re-boarded the train, the song remained with him.” “At the next stop, he left the train, took another train back to the earlier station, and asked the porter to sing the song again. Morris wrote down the words and music and published the song ‘Just a Closer Walk with Thee’ that year, 1940, adding a few lyrics of his own to provide more breadth. Within two years, the song became a standard in gospel music,” Jazz, and “American folk music, known and sung by many.”
In the 1940s, many artists adopted and recorded this gospel song, partially because there was a renewed enthusiasm for New Orleans jazz songs.[1]
FIRST STANZA, DAILY WALKING CLOSE TO THEE
The first stanza sings:
“Just a closer walk with Thee,
Grant it, Jesus, is my plea,
Daily walking close to Thee,
Let it be, dear Lord, let it be.”[2]
These verses in James 4:7-8 echo this sentiment:
“Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.”[3] Many translations suggest that the double-minded are hypocrites.
The Venerable Bede urges us: “Draw near to God in humility, but walking in his footsteps, and he will draw near to you in his mercy, setting you free from all anxiety. For nobody is far away from God in terms of physical distance; the problem is one of attitudes and emotions.”
Bede continues: “For the person who is anxious to do what is right is always near to God, whereas the one who is lost in his wickedness is far away from him, regardless of where either one happens to live.”[4]
This reminds us how the Lord warned Cain: “Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it.”[5]
After Cain murdered his brother Abel, ironically because he was jealous that God accepted his brother’s sacrifice but not his own, Cain asked God if he was his brother’s keeper. The answer was that, unfortunately, he was his brother’s keeper.
Oecumenius states that “James describes as double-minded those who do not want to live in a committed way but who are tossed about by the iniquities of men.”[6]
The English Anglican minister Richard Turnbull asks: “Does not the fact that we are commanded to draw near to God indicate to us that naturally we are estranged and alienated from him by sin originally drawn from Adam and actually committed by ourselves?”
When James says, “’Draw near to God, and he will draw near to you,’ he speaks chiefly of drawing near by his grace, favor, and mercy, who enlarges his lovingkindness toward all those who with reverence and fear draw near to him.”
Turnbull continues: “St Augustine says of prayer that it is the key that opens the door of heaven, and our prayer ascends to him, and the mercy of God descends to us.” “Thus the prayers of God’s saints shake heaven and earth, and make a way for us, whereby we draw near to God. Thus we fly to God in our needs; thus we draw near to him; thus we are joined to God, to whom we draw near by prayer, which leads us to the presence of God, and of Christ.”[7]
SECOND STANZA: LET ME WALK CLOSE TO THEE
The second stanza sings:
“I am weak, but Thou art strong,
Jesus, keep me from all wrong,
I’ll be satisfied as long
As I walk, let me walk close to Thee.”[8]
Many of us pray to God for healing, for prosperity, for deliverance from all our troubles. But what is the most compelling prayer request?
“Jesus, keep me from all wrong.”
In the Orthodox liturgy, the faithful pray to God that today we will live a life without sin. They don’t pray for all week, all month, all year, they only pray for a sinless day that day. Is this what walking close to Thee means?
These verses in 2 Corinthians 5:6-7 echo this sentiment:
“So we are always confident; even though we know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight.”[9]
St Jerome comments both on this stanza and the final stanza, where we walk close to Christ both today and to the kingdom’s distant shore: “We who in this world are exiled from the Lord walk about on earth, it is true, but we are hastening on our way to heaven. For here we do not have a lasting place, but we are wayfarers and pilgrims like all our fathers.”[10]
Severian of Gabala teaches us: “By faith we hope in God, for his form is not visible to us. But we believe that we shall dwell with him and that we shall see him as far as it is possible for a human to see him.”[11]
Likewise, Theodoret of Cyr teaches us: “We cannot now see what we shall be like, but we discern it by faith alone. That is why after the death of the body we want to stand in the presence of God.”[12]
Should we take our walk with the Lord for granted? St Augustine warns us: “Amid the shadows of this life in which ‘we are absent from the Lord’ as long as ‘we walk by faith and not by sight,’ the Christian soul should consider itself desolate and should not cease from praying and from attending with the eye of faith to the word of the divine and sacred Scripture.”[13]
Fulgentius [14]explains: “For the grace of justification is given in the present time, but the grace of glorification is saved as a future grace. The one is of faith, the other of sight. St Paul says that now ‘we walk by faith, not by sight.’ What the saints believe now, then they will see.”
Erasmus encourages us: “Whatever storms arise, we are always confident in heart.” “As long as we are at home in this habitation of the body, we are in a foreign land and separated from God. Death joins us to him more closely, not because God is not present to us in the meantime, but because he is not yet clearly perceived in the way he will be gazed upon then. For in the interim, he is in some way perceived through faith, but as if from a distance; then he will be seen close up, as he is, not through a veil.”[15]
The Ignatius Study Bible notes that in our “Christian life on earth, Christ is present but hidden in the Scriptures, in the Sacraments, and in our souls. Only in eternity will our faith give way to the vision of God ‘face to face.’”[16]
THIRD STANZA: WHO WITH ME MY BURDEN SHARE? NONE BUT THEE, DEAR LORD
The third stanza sings:
“Through this world of toil and snares,
If I falter, Lord, who cares?
Who with me my burden shares?
None but Thee, dear Lord, none but Thee.”[17]
The stanza in Psalm 27:9-10 echoes this sentiment:
“Do not hide your face from me.
Do not turn your servant away in anger,
you who have been my help.
Do not cast me off, do not forsake me,
O God of my salvation!
If my father and mother forsake me,
the Lord will take me up.”[18]
The Presbyterian Pastor James Boice’s friend is a clinical psychiatrist who often uses this Psalm in her practice because so many of her patients have been abandoned or even abused by their parents for many years in their youth. “She uses this psalm to teach her patients that God does not abandon us like our earthly, sinful parents or friends.”
The Preacher Charles Spurgeon said: “These dear relations will be the last to desert me, but if the milk of human kindness should dry up even from their breasts, there is a heavenly Father who never forgets.” He added, “Some of the greatest saints have been cast out by their families.”
James Boice asks, “What do we seek from a parent after all? We look to a parent to receive, listen to, guide, and protect us, don’t we? That is exactly what David is seeking from God in these verses.”[19]
The Reformer Nikolaus Selnecker observes: “When David says, ‘My father and mother abandon me,’ that is, all human advice, help, favor, ability, and work is nothing, if God does not shelter us and rule us. For this reason, I rejoice that the Lord has adopted me to grace through his Son. For he will not abandon me, even if father and mother abandon and forget me.”[20]
The NIV Cultural Background Study Bible reminds us that children who were orphaned when both parents passed, which was more common in the ancient world, often felt abandoned. This passage from the Babylonian Theodicy echoes this anxiety:
“I was the youngest child when fate claimed my father.
My mother who bore me departed to the land of no return.
My father and mother left me, and with no one my guardian!”[21]
The Babylonian Theodicy was an Akkadian poem from Babylon dated from 1600 to 900 BC. It examined many of the same themes as the Book of Job, pondering human suffering and the problem of evil in a moral universe.[22]
Why go to church? One simple answer is that the church is the only institution where everyone is obligated to be your friend, no matter who you are, no matter how much money you make, no matter the color of your skin.
What Spiritual Advice Can Fathers Suggest at Their Daughter’s Wedding Reception?
https://youtu.be/G-saHSp1hnI
https://seekingvirtueandwisdom.com/what-beneficial-advice-can-fathers-suggest-in-their-speech-at-their-daughters-wedding/
There is only one verse in the New Testament that suggests why we need to attend church. In Hebrews, we are exhorted to encourage “one another to love and good deeds, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching.”[23]
What if your church is not an encouraging and welcoming church? Can you prod the parish culture so it becomes more welcoming? But if this causes strife rather than reconciliation, perhaps you should seek another more welcoming and encouraging church.
Do Christians Need To Go To Church? Which Type of Church Should You Attend?
https://youtu.be/LvfH9DIAVxU
https://seekingvirtueandwisdom.com/do-christians-need-to-go-to-church-which-type-of-church-should-you-attend/
FOURTH STANZA: WHEN MY FEEBLE LIFE IS OVER
The fourth stanza sings:
“When my feeble life is o’er,
Time for me will be no more,
Guide me gently, safely o’er
To Thy kingdom’s shore, to Thy shore.”[24]
This last stanza is why this song is such a favorite for funerals.
Whose life was more feeble than the cripple Lazarus, who begged for food at the gate of the rich young man? When time was no more for Lazarus, he was comforted while he rested in Abraham’s bosom. But at his end, the rich young man was tormented by the fire in his abode across the unbridgeable chasm, begging that Lazarus could but cool his tongue with a drop of water.
St John Chrysostom: Lazarus and the Rich Man: When Are the Poor Unworthy? On Wealth and Poverty
https://youtu.be/jOi6SNDlo74
https://seekingvirtueandwisdom.com/st-john-chrysostom-lazarus-and-the-rich-man-when-are-the-poor-unworthy-on-wealth-and-poverty/
Parable of Lazarus and the Rich Man: Church Fathers, Reformers, and Commentators
https://youtu.be/zI-7IGuctkg
https://seekingvirtueandwisdom.com/parable-of-lazarus-and-the-rich-man-church-fathers-reformers-and-commentators/
Our Catholic priest ends the Daily Mass with the exhortation: Glorify God in how we live our lives.
Over seven hundred musicians have recorded a version of Just A Closer Walk With Thee. These include the famous recording by Patsy Cline,[25] a duet with her and Willie Nelson,[26] Ella Fitzgerald,[27] Mahalia Jackson,[28] Sara Evans,[29] Alabama,[30] Rhonda Vincent,[31] and dozens of country and jazz singers, past and present.
We found another inspiring YouTube video on the history of this hymn.[32]
DISCUSSING THE SOURCES
We consulted mainly the InterVarsity Press series on the Ancient Christian Commentaries and the Reformation Commentaries, which we discuss in our reflection on Bible translations and commentaries. We also consulted some specialized commentaries on the Psalms.
Biblical Interpretation: How the Ancient World and Modern World Differ
https://youtu.be/rSSF3Wq6Bsw
https://seekingvirtueandwisdom.com/biblical-interpretation-how-the-ancient-world-and-modern-world-differ/
Biblical Interpretation: Catholic, Orthodox, Protestant, and Jewish Translations and Commentaries
https://youtu.be/stlcAGgLhhg
https://seekingvirtueandwisdom.com/catholic-orthodox-protestant-and-jewish-bibles-commentaries-and-cultural-backgrounds/
My Favorite Commentaries on the Psalms
https://youtu.be/kyJRf_JoGsI
https://seekingvirtueandwisdom.com/my-favorite-commentaries-on-the-psalms/
Book Review: Early Church Fathers Library – 38 Volumes in 3 Series
http://www.seekingvirtueandwisdom.com/early-church-fathers-library-38-volumes-in-3-series/
Book Reviews on Apostolic and Early Church Fathers
http://www.seekingvirtueandwisdom.com/book-reviews-on-apostolic-and-early-church-fathers/
How To Read Ancient Works, and Book Reviews on the Apostolic Church Fathers
https://youtu.be/I_2q4BiRBlU
Who are our more obscure sources?
Oecumenius was a sixth-century philosopher who wrote the earliest known commentary on Revelation. He also wrote scholia on St John Chrysostom’s commentaries on the Pauline Epistles.[33]
Richard Turnbull was a sixteenth-century Anglican minister in London who published sermons on James, Jude, and Psalm 15.[34]
Severian of Gabala was a “contemporary of St John Chrysostom, and was a highly regarded preacher in Constantinople, particularly at the imperial court, and ultimately sided with Chrysostom’s accusers.”
Theodoret of Cyr was a bishop and opponent of Cyril, “whose doctrine of Christ’s person was finally vindicated in 451 at the Council of Chalcedon.”[35]
Fulgentius of Ruspe was a bishop “and author of many orthodox sermons and tracts under the influence of St Augustine.”[36]
Nikolas Selnecker was a Lutheran theologian, preacher, pastor, and psalmist who co-authored the Formula of Concord. He “published lectures on Genesis, the Psalms, and the New Testament Epistles, as well as composing over a hundred hymn tunes and texts.”[37]
[1] https://en.wikipedia.org/wiki/Just_a_Closer_Walk_with_Thee, footnote: Boyer, Horance Clarence (2000). The Golden Age of Gospel. Urbana, Illinois: University of Illinois Press. p. 75. ISBN 0252068777.
[2] https://en.wikipedia.org/wiki/Just_a_Closer_Walk_with_Thee
[3] https://www.biblegateway.com/passage/?search=James%204%3A7-8&version=NRSVCE
[4] Bede, Concerning the Epistle of James, Ancient Christian Commentary on Scripture, New Testament, Volume Ia, James, 1-2 Peter, 1-3 John, Jude (Downers Grove, IL: InterVarsity Press, 2000), p. 49.
[5] https://www.biblegateway.com/passage/?search=Genesis%204%3A6-7&version=NRSVCE
[6] Oecumenius, Commentary on James, Ancient Christian Commentary on Scripture, New Testament, Volume Ia, James, 1-2 Peter, 1-3 John, Jude, p. 49.
[7] Richard Turnbull, An Exposition Upon the Canonical Epistle of St James 4:7-8, Reformation Commentary on Scripture, New Testament, Volume XIII, Hebrews and James (Downers Grove, IL: InterVarsity Press, 2017), pp. 249-250.
[8] https://en.wikipedia.org/wiki/Just_a_Closer_Walk_with_Thee
[9] https://www.biblegateway.com/passage/?search=2%20corinthians%205%3A6-7&version=NRSVCE
[10] St Jerome, Homily 63 on Psalms, Ancient Christian Commentary on Scripture, New Testament, Volume VII, 1-2 Corinthians (Downers Grove, IL: InterVarsity Press, 1999), p. 242.
[11] Severian of Gabala, Commentary from the Greek Church, Ancient Christian Commentary on Scripture, New Testament, Volume VII, 1-2 Corinthians, p. 242.
[12] Theodoret of Cyr, Commentary on the Second Epistle to the Corinthians, Ancient Christian Commentary on Scripture, New Testament, Volume VII, 1-2 Corinthians, p. 243.
[13] St Augustine, To Proba 130, Ancient Christian Commentary on Scripture, New Testament, Volume VII, 1-2 Corinthians, p. 243.
[14] Fulgentius, To Monimus 1 11.5, Ancient Christian Commentary on Scripture, New Testament, Volume VII, 1-2 Corinthians, p. 243.
[15] Erasmus, Paraphrases on 2 Corinthians 5, Reformation Commentary on Scripture, New Testament, Volume IXb, 2 Corinthians (Downers Grove, IL: InterVarsity Press, 2022), p. 144.
[16] Ignatius Catholic Study Bible (San Francisco, Ignatius Press, 2010, 1966), p. 318.
[17] https://en.wikipedia.org/wiki/Just_a_Closer_Walk_with_Thee
[18] https://www.biblegateway.com/passage/?search=Psalm%2027%3A9-10&version=NRSVCE
[19] James Boice, Psalms Volume 1, Psalms 1-41 (Grand Rapids, MI: Baker Books, 1994), Psalm 27, p. 242-243, quoting Charles Spurgeon, The Treasury of David, 1b:4.
[20] Nikolas Selnecker, The Whole Psalter, Reformation Commentary on Scripture, Old Testament, Volume VII, Psalms 1-72 (Downers Grove, IL: InterVarsity Press, 2015), p. 219.
[21] NIV Cultural Background Study Bible (Grand Rapids, MI: Zondervan, 2016), p. 904.
[22] https://en.wikipedia.org/wiki/Babylonian_Theodicy
[23] https://www.biblegateway.com/passage/?search=Hebrews%2010%3A24-25&version=NRSVCE
[24] https://en.wikipedia.org/wiki/Just_a_Closer_Walk_with_Thee
[25] https://youtu.be/Br3gv_TifgI?si=cGQIUoXR8jPNSh1K
[26] https://youtu.be/iPmJemdLGf8?si=L_Ft-acwgK8D_tT6
[27] https://youtu.be/rwKGdYbmcxM?si=ODa3LEwOwspCDLhL
[28] https://youtu.be/663v0tYkEgo?si=yqh2SH7npywmnMC6
[29] https://youtu.be/RAAW-ANQKoY?si=yPfEFG4EIbCD-Zz3
[30] https://youtu.be/iPmJemdLGf8?si=Rr36qMKalZnsTRqb
[31] https://youtu.be/Y67ccebEL_I?si=Ty7GR_je15KGRX00
[32] https://youtu.be/L0bweX4KOAs?si=392np8NAOtHywomi
[33] Ancient Christian Commentary on Scripture, New Testament, Volume Ia, James, 1-2 Peter, 1-3 John, Jude, Biographical Sketches, p. 276.
[34] Reformation Commentary on Scripture, New Testament, Volume XIII, Hebrews and James, Biographical Sketches, p. 317.
[35] Ancient Christian Commentary on Scripture, New Testament, Volume VII, 1-2 Corinthians, Biographical Sketches, p. 329.
[36] Ancient Christian Commentary on Scripture, New Testament, Volume VII, 1-2 Corinthians, Biographical Sketches, p. 327.
[37] Reformation Commentary on Scripture, Old Testament, Volume VII, Psalms 1-72, Biographical Sketches, p. 533.
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