Come Behold the Wondrous Mystery: Hymn Study
-Drew Bundy 2015
“Come Behold the Wondrous Mystery,” (2013) written by Matt Boswell, Michael Bleecker, and Matt Papa, invites its participants to sing and to draw close to the cradle, cross, tomb, and Heaven and see the incredible work that God has accomplished in bringing sinners salvation. This beautiful text is an incredible exploration into the mind-boggling work that Christ undertook in order that sinners might have redemption through His blood. In only four verses the singer is ushered from the incarnation, to the crucifixion, to the burial and resurrection, and finally reminded of the hope that he too will partake in the resurrection when Christ comes again.
Each verse is divided into two sections. Musically what is going on is that the first half of the verse is in a low register and the second half soars into a higher one. When evaluating a hymn, such as this, one must consider the its musical aspects. While rich theologically orthodox lyrics are of utmost importance, the music that accompanies them is what will draw singers in and stick in their heads, hopefully carrying with it the lyrics. It is very important that the music soars. Each verse, being split into two sections, presents in the first half a truth. Then in the second half, as the singers’ hearts rise with the music, they realize the important reality that that truth implies for the believer.
Each verse opens with the same line, “Come behold the wondrous mystery.” This line invites the singing believer with each verse to draw near and observe the unfathomable gift of salvation. Paul, in 1 Timothy 3:16, writes that this salvation through Christ is indeed mysterious. “Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh,/ vindicated by the Spirit,/ seen by angels,/ proclaimed among the nations,/ believed on in the world,/ taken up in glory.” The believer cannot help but marvel at the idea that the Holy and Just Creator God would humble Himself to become like man in order that we might be made savable.
The first verse focuses on the incarnation of Christ. With a few poetic words, the singer is presented with truths concerning Christ’s birth. The first half of the verse presents the incarnation of Christ, and the second half leads the singer to recognize that because Christ has been made flesh, we no longer have to long for a savior and we can be redeemed.
The second line of the first verse is, “In the dawning of the King.” In Revelation 11:15, John speaks about Jesus as King. “Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, ‘The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.’” This line beautifully points out that in the moment that Jesus was born, a new age of salvation for all had come to fruition. Paul speaks of this in Romans 10:11-13: “For the Scripture says, ‘Everyone who believes in him will not be put to shame.’ For there is no distinction between Jew and Greek; for the same Lord is Lord of all,bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved.’”
The next line of verse one reminds the singer that not only is Christ the focus of his worship, but that even in Heaven He is the object of praise. “He the theme of heaven’s praises.” This idea is presented in both Psalm 148:1-2 (“Praise the Lord!/Praise the Lord from the heavens;/ praise him in the heights!/ Praise him, all his angels;/ praise him, all his hosts!”) and Revelation 5:11-12 (“Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, saying with a loud voice,/ ‘Worthy is the Lamb who was slain,/ to receive power and wealth and wisdom and might/ and honor and glory and blessing!’”).
The fourth line concludes the first half of the first verse: “Robed in frail humanity.” The author points, in poetic language, to the incarnation that we read about it 2 Corinthians 8:9 (“For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.”) and John 1:14 (“And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.”).
The next half of the verse acknowledges that sinners, in darkness, are longing for salvation: “In our longing, in our darkness.” This idea is supported by John 3:19-20 (“And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.”), Romans 8:18-19 (“For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God.”), and Luke 2:25-26 (“Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ.”).
The next line reminds the singer that Christ is the light of life: “Now the light of life has come.” This truth comes from John 8:12: “Again Jesus spoke to them, saying, ‘I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.’”
The seventh line talks about Christ’s condescension, which is the fact that Jesus, who reigned in Heaven, humbled Himself and became flesh and poor so that He could save mankind from the bondage of sin: “Look to Christ, who condescended.” This word, “condescending,” is used in the Weymouth New Testament translation of 2 Corinthians 8:9: “For you know the condescending goodness of our Lord Jesus Christ--how for your sakes He became poor, though He was rich, in order that you through His poverty might grow rich.”
The last line of the first verse points the singer to the fact that Christ “[t]ook on flesh to ransom us.” This is demonstrated in the already mentioned John 1:14 and 1 Tim. 2:6 (“who gave himself as a ransom for all, which is the testimony given at the proper time.”).
The second verse invites the believer to see the life of Christ and observe that He lived a life free from sin so that He could save people from their sin. The two sections in this verse are (1) the fact that Jesus is the son of man and that He lived and suffered, and (2) that Christ is the second Adam, and that He has come to fulfill the Law.
The second line, “He the perfect Son of Man,” names Christ as the “Son of Man.” This name is taken from many passages, including Mark 2:10: “But that you may know that the Son of Man has authority on earth to forgive sins[.]”
The next two lines remind the singer that Christ lived and suffered yet never sinned, so that He could be the unblemished Lamb to die in his place: “In His living, in His suffering/ Never trace nor stain of sin.” This truth about Christ is presented in 1 Peter 2:21-22: “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth.” In the verses preceding this, Peter presents the idea that Christ was the unblemished Lamb (1 Peter 1:19-20: “but with the precious blood of Christ, like that of a lamb without blemish or spot. He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you”) Exodus 12:5 points out that the sacrifice must be unblemished: “Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats[.]”
The next line starts the second half of the verse. The singer is again encouraged to look upon Christ, this time as the second Adam: “See the true and better Adam.” 1 Corinthians 15:45 explains this role of Christ: “Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit.”
The sixth line is,“Come to save the hell-bound man.” This line not only points to the fact that Christ came to save, as seen in 1 Timothy 1:15 (“The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.”), but it also points out the fact that mankind is bound for Hell. This truth is revealed in Revelation 20:14-15: “Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.”
The last two lines of this verse, “Christ the great and sure fulfillment / Of the law; in Him we stand,” speak about what is found in Matthew 5:17 (“‘Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.’”) and Romans 10:4 (“For Christ is the end of the law for righteousness to everyone who believes.”) Because of this work of accomplishing the end of the law, the redeemed are able to stand in Christ, as seen in Romans 5:1-2: “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.”
The third verse draws the singer to the cross where Jesus Christ, the Lamb, died for the sinner’s iniquities, therefore setting the transgressor free according to God’s preordained plan to bring sinners into redemption. The first half invites the singer to look upon Christ’s death, while the second half gives the singer an opportunity to rejoice in the gift of redemption.
The second line points to the fact that Christ died upon a cross, or poetically stated here, a tree: “Christ the Lord upon the tree.” This language is used in Acts 10:39: “And we are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree[.]”
The third line, as in the sixth line of the previous verse, presents man’s depravity: “In the stead of ruined sinners.” This truth must not be forgotten when reflecting upon the cross — the fact that Jesus had to die because God’s wrath against sin had to be satisfied. Romans 4:23-25 states, “But the words “it was counted to him” were not written for his sake alone, but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification.”
Christ is again referred to as the Lamb: “Hangs the Lamb in victory.” This picture for the Jewish believers was pivotal, since they had been offering sacrifices since the beginning of their race. Jesus, as the final Lamb, would seal and end the law of sacrifice, and, as John that Baptist says in John 1:29, He would take away the sin of the world (“The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!”). This line also brings to the forefront the victory that is accomplished by Christ’s death. Paul points to this victory in 1 Corinthians 15:54-57: “‘Death is swallowed up in victory.’/ ‘O death, where is your victory?/ O death, where is your sting?’/ The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.”
The second half of the verse begins with the command to look upon the price of redemption: “See the price of our redemption.” Ephesians 1:7 argues that Christ has given redemption: “In him we have redemption through his blood, the forgiveness of our trespasses,according to the riches of his grace[.]” Also, 1 Corinthians 6:20 shows that sinners have, indeed, been “bought with a price.”
In the sixth line the singer is reminded that Christ paying for redemption has been the Father’s plan. It encourages the singer to “[s]ee the Father’s plan unfold.” It is incredible to live on this side of the cross in redemptive history and to be able to look back and see this part of God’s plan fulfilled. 1 Peter 1:18-21 states, “knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot. He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.”
The seventh line reminds the believing singer that through salvation God is “[b]ringing many sons to glory.” Hebrews 2:10 states, “For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering.”
The last line of verse three poetically relishes in God’s “[g]race unmeasured, love untold.” Paul also celebrates this incredible love of God in Ephesians 2:7-9: “so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
In the final verse the singing believer is offered a chance to celebrate in the resurrection of Christ and in His second coming, implying his resurrection as well. The two sections are divided into (1) the fact of the resurrection and (2) the celebration of that truth and its implications for the believer.
The second line presents a poetic dichotomy between death and life: “Slain by death the God of life.” Paul points out this wonderful paradox in Romans 14:8-9: “For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord's. For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.” Jesus, the one who must die, calls Himself life in John 14:6-7: “Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.’”
Christ, of course, did not remain in the grave but rose again. The author of this text chose a beautiful line to state this victorious truth, “But no grave could e’er restrain Him.” Acts 2:24 also brings to mind this glorious strength of God that could defeat death: “God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.”
The next line exclaims, “Praise the Lord; He is alive!” It is a privilege unique to the born again believer to rejoice in the risen Lord. This fantastic truth gives the believer so much joy that he has no choice but to shout out with awe and wonder. Revelation 1:17-18 paints a beautiful picture of awe at Christ’s resurrection. “When I saw him, I fell at his feet as though dead. But he laid his right hand on me,saying, ‘Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.’” Not only do the adopted in Christ rejoice because their Lord is alive, but they can also take joy in the fact that they are promised resurrection with Him. Ephesians 2:4-7 states, “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.”
“What a foretaste of deliverance” is the fifth line of the last verse. This phrase is not taken directly from Scripture, but it does appear in a commentary by Matthew Henry on Psalm 10:16-18 which states, “The Lord is king forever and ever;/ the nations perish from his land./ O Lord, you hear the desire of the afflicted;/ you will strengthen their heart; you will incline your ear/ to do justice to the fatherless and the oppressed,/ so that man who is of the earth may strike terror no more.” Matthew Henry reflects, “He will rescue the believer from every temptation, and break the arm of every wicked oppressor, and bruise Satan under our feet shortly. But in heaven alone will all sin and temptation be shut out, though in this life the believer has a foretaste of deliverance.” This idea of a foretaste is that the believer, even in this life, has a small idea, taste, of what life will be like when he is finally and completely delivered from this world of sin.
Not only do the redeemed have this foretaste, but they also have a hope that is forever true. The believer can have faith that God will crush sin entirely and that those who have repented and believe no longer have to fear the grave and Hell. Hebrews 10:23 reminds the believer, “Let us hold fast the confession of our hope without wavering, for he who promised is faithful.” The author of this hymn indeed can have the confidence to write, “How unwavering our hope.”
This resurrection was not only full of promise, but it was also full of power. This thought is pointed out in the line, “Christ in power resurrected,” an echo of Philippians 3:8-10: “Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead[.]”
This thought from Philippians also inspires the last line of the hymn: “As we will be when he comes.” This truth that the miracle of resurrection is not limited to Christ is also stated in 1 Thessalonians 4:15-17: “For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.”
This hymn is weighty with Scripture and Biblical thoughts. In a poetic and natural style Matt Boswell, Michael Bleecker, and Matt Papa present the Gospel with a beautiful, lifting melody, so that the truths and mysteries of God’s Salvation can be taken easily into the believer’s heart. Unlike many songs of its time, this hymn is not afraid to approach the subject of total depravity and the fact that man is destined for Hell. This hymn represents the Gospel well and offers the believer an opportunity to sing through the enablement of the Holy Spirit, because of the work of Christ (on the cross and in the tomb), to the glory of God the Father.
I would like to take some time and tell you about Martin Luther (1483-1546). Not only is Luther a great theologian and reformer, but he has had a great impact in the world of hymnody. He himself translated many Latin songs which were used in his time into German, so that the people of his congregations could sing them with understanding. He also translated many psalms into German, and wrote many original hymns and chorales. We have been blessed by several English translators that have brought these treasures of song to our common vernacular. Luther had an apparent desire that the people of his congregations be able to sing songs in their language. Until the Reformation songs were exclusively sung in Latin, but Luther desired hymnody that would be in the tongue of his congregants. It was plain to him that people would minister to one another in song only if the song was understandable. He also prayed that God would raise up gifted poets in order to produce new songs in the German language. We too could take his example and pray that God would continue to raise up Godly men and women who would wright songs of substance in our vernacular. Luther states in Formula Missae et Communionis (1523), “Also, I wish we had more songs in the vernacular for the people to sing during mass, either immediately after the gradual of the Sanctus and Agnus Dei. For who doubts that once the voices of all the people did this, which now only the choir sings or responds to the blessings of the bishop? In fact, the bishops may arrange these songs thus, either after the Latin songs, or alternately in Latin on one day and sung in the vernacular on another, until the whole mass is brought out in the vernacular. But poets are missing among us, or are not yet known, who can produce devout and spiritual songs (as Paul calls them) [Colossians 3:16] [.]” Also, in a letter to Georg Spalatin in 1523, he writes, “Grace and peace. It is our intention, following the example of the prophets and ancient church fathers, to write vernacular psalms for the masses, that is, spiritual songs, that the word of God may continue among the people even in song. Therefore, we look everywhere for poets. Since you are certainly gifted with both fluency and elegance in the German language, and have refined it through much use, I beg you to work with us in this cause, and try to transform any of the psalms into songs, just as you have in my present example. However, I would prefer that you omit new words and those used at court, in order to appeal to the masses of plain people, yet at the same time using words that are choice and proper to be sung, having a clear meaning and related as closely as possible to the psalm. Accordingly, exercise your freedom, keeping the meaning, abandoning exact wording, arranging your translation by using other words.” This is a wonderful example to songwriters today of how we should approach writing songs based on Scripture. Martin Luther had a passion for people to sing in their native tongue, and he had a mind to encourage others to produce songs for his congregants to sing.
