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[Note:\u00a0 <\/strong>This MS is available in larger font on our Manuscripts<\/strong>\u00a0 page.]<\/span><\/p>\n Introduction<\/strong><\/span><\/p>\n The book of Psalms, written mostly by David, was the song book of God\u2019s Old Testament people for a thousand years. However, some five hundred years earlier, Moses led the descendants of Israel in singing the great song of deliverance from their Egyptian slavery, followed by Miriam\u2019s leading the women in yet another hymn of praise (Exo. 15:1\u201318; 21). Even before the church began, faithful people sang hymns of praise to Him (Mark 14:26). When the church was established, a part of the inspired pattern set forth for it was the singing of psalms, hymns, and spiritual songs in worship to God (Eph. 5:19; Col. 3:16). The number of hymns that have been composed through the centuries can never be known for sure because it is likely many have been lost. However, they must number into the many thousands, based on the quantity of those that have survived.<\/span><\/p>\n Every hymn that has survived has a history and a story behind it, although many of these stories have been lost even if the hymn has survived. Fortunately, the backgrounds of many, if not most, of the best-known Gospel songs and hymns have been researched and preserved by various historians. These histories make for interesting\u2014and sometimes inspiring\u2014reading. One of the most familiar hymns in our song books is \u201cAll Hail the Power of Jesus\u2019 Name.\u201d John Julian makes the following claim about its popularity in Protestantism as a whole:<\/span><\/p>\n The use of this hymn in various forms and many languages is very extensive. In the number of hymnbooks in which it is found in one form or another, it ranks with the first ten in the English language.1<\/sup><\/span><\/p><\/blockquote>\n The history of both its lyrics and of the most familiar tune to which it is sung are available to us.<\/span><\/p>\n Historical Notes<\/strong><\/span><\/p>\n The lyrics of \u201cAll Hail the Power of Jesus\u2019 Name\u201d were written by Edward Perronet. Perronet was born in the village of Sundridge, County Kent, England in 1726. His parents were Huguenots who had found refuge in England in 1680 from Roman Catholic persecution in Switzerland. Edward\u2019s father, Vincent, vicar of Shoreham, was contemporary with and greatly admired by John and Charles Wesley. Edward was also counted among the Wesleys\u2019 intimate circle of friends until he published a poem in 1757 entitled \u201cThe Mitre,\u201d that stridently exposed abuses within the Church of England. This circumstance eventually led to their severance of fellowship. He spent his last several years preaching for a small independent congregation of dissenters at Canterbury, never ceasing his hostility toward the state church. Although he published several hymns, \u201cAll Hail the Power…\u201d is the only one that has survived.<\/span><\/p>\n The initial publication of this powerful hymn was in the British periodical, Gospel Magazine, <\/em>November 1779, in which only the first verse, identical to our modern first verse (except for one word), was published.2 It was set to a tune (afterwards known as \u201cMiles Lane\u201d) written by William Shrubsole, a young church organist and fellow-rebel with Perronet against the Church of England. It is conjectured that readers inquired of the editor of Gospel Magazine <\/em>concerning additional verses, if there were such. The next April the periodical published the first stanza with seven additional stanzas under the title, \u201cOn the Resurrection, the Lord Is King.\u201d Perronet published several of his poems in 1785 in a book he titled Occasional Verses, Moral and Sacred, Published for the Instruction and Amusement of the Candidly Serious and Religious. <\/em>He included \u201cAll Hail the Power…\u201d in this collection under the abbreviated title, \u201cOn the Resurrection.\u201d The full eight verses of the hymn as published in the above work are as follows:<\/span><\/p>\n All hail the pow\u2019r of Jesus\u2019 name;<\/span><\/p>\n Let angels prostrate fall;<\/span><\/p>\n Bring forth the Royal Diadem,<\/span><\/p>\n To crown Him Lord of all.<\/span><\/p>\n \n Let highborn seraphs tune the lyre,<\/span><\/p>\n And as they tune it, fall<\/span><\/p>\n Before His face who tunes their choir,<\/span><\/p>\n And crown Him Lord of all.<\/span><\/p>\n \n Crown Him ye morning stars of light,<\/span><\/p>\n Who fix\u2019d this floating ball;<\/span><\/p>\n Now hail the strength of Israel\u2019s might,<\/span><\/p>\n And crown Him Lord of all.<\/span><\/p>\n \n Crown Him, ye martyrs of your God,<\/span><\/p>\n Who from His altar call;<\/span><\/p>\n Extol the stem of Jesse\u2019s rod,<\/span><\/p>\n And crown Him Lord of all.<\/span><\/p>\n Ye seed of Israel\u2019s chosen race,<\/span><\/p>\n Ye ransom\u2019d of the fall,<\/span><\/p>\n Hail Him Who saves you by His grace,<\/span><\/p>\n And crown Him Lord of all.<\/span><\/p>\n \n Hail Him, ye heirs of David\u2019s line,<\/span><\/p>\n Whom David Lord did call;<\/span><\/p>\n The God incarnate, man Divine,<\/span><\/p>\n And crown Him Lord of all.<\/span><\/p>\n \n Sinners! whose love can ne\u2019er forget<\/span><\/p>\n The wormwood and the gall,<\/span><\/p>\n Go\u2014spread your trophies at His feet,<\/span><\/p>\n And crown Him Lord of All.<\/span><\/p>\n \n Let every tribe and every tongue<\/span><\/p>\n That bound creation\u2019s call,<\/span><\/p>\n Now shout in universal song,<\/span><\/p>\n The crowned Lord of all.<\/span><\/p>\n Perronet\u2019s hymn caught on and soon began to be adapted and published by hymn compilers. Perhaps the first to do so was G. Burder, who included it in his Collection <\/em>of 1784, under the title, \u201cThe Coronation Hymn.\u201d He shortened it to four verses, using numbers one, seven, five, and eight of the original (in that order) and changed Perronet\u2019s words in all but verse seven. The lyrics of this hymn have evolved through various adaptations to produce the words of its four verses that are familiar to us. The most significant adaptation (and that upon which our current version is based) was done by John Rippon in 1787 in his Selection of Hymns<\/em>. He shortened the poem to seven verses, completely excising three of Perronet\u2019s original, greatly altering two others, and composing two new ones of his own. Rippon affixed an interesting subtitle to each verse, specifying the source of praise in each, as follows: (1) \u201cAngels,\u201d (2) \u201cMartyrs,\u201d (3) \u201cConverted Jews,\u201d (4) \u201cBelieving Gentiles,\u201d (5) \u201cSinners of Every Age,\u201d (6) \u201cSinners of Every Nation,\u201d and (7) \u201cOurselves.\u201d The four verses that have come down to us are one, three, six, and seven of Rippon\u2019s adaptation, only three of which were in Perronet\u2019s original eight verses, and even those were altered to a greater or lesser extent. In spite of numerous adaptations, it is still only right that Perronet be given credit for the hymn in its totality.<\/span><\/p>\n Three tunes have come down to the present to which the powerful words of \u201cAll Hail the Power…\u201d have been sung.3 The three tunes (as they appeared chronologically) bear the respective names of \u201cMiles Lane,\u201d \u201cCoronation,\u201d and \u201cDiadem.\u201d As previously noted, the initial publication of Perronet\u2019s first verse in 1779 was to a tune written by Shrubsole. Stephen Addington (who published his Collection of Psalm Tunes <\/em>in 1780) named this tune \u201cMiles Lane.\u201d Addington preached at Mile\u2019s Lane Meeting House in London at the time and simply named the tune \u201cMiles Lane\u201d after the church house address. \u201cCoronation\u201d is the name Oliver Holden, an American patriot and Puritan preacher, gave to the music he composed for Perronet\u2019s verse in 1792. It was first published in his Union Harmony, or Universal Collection of Sacred Music, <\/em>which he published in Boston in 1793 (according to Reynolds, one of eight such compilations of sacred songs he published between 1792 and 1793).4 The name of this tune is derived from the repeated final line of each stanza, \u201cAnd crown Him Lord of all.\u201d James Ellor, music director of the Wesleyan Chapel in Droylsden, England, wrote the \u201cDiadem\u201d tune in 1838. It was apparently named for the repeated references to the diadem in the first verse. Of the three tunes, \u201cCoronation\u201d is the one most common to American hymnals, perhaps because it originated in our nation.5 Understandably, \u201cMiles Lane\u201d and \u201cDiadem\u201d are still popular in England.<\/span><\/p>\n Content and Application<\/strong><\/span><\/p>\n The clue to the \u201cinspiration\u201d for this song in the mind of Edward Perronet may be seen in the original title he ascribed to it when it was first published in full in 1780: \u201cOn the Resurrection, the Lord is King.\u201d It is obvious that this was intended to be a song of praise not only to the risen Christ, but even more, to the ascended and exalted Christ. From even a casual reading of Perronet\u2019s original eight verses one sees that his intent is to call upon all creation, both in Heaven and on Earth, both inanimate and animate, to join in the grand coronation of the Son of God that occurred when He rejoined His Father in the throne room of Heaven. Hence his first and second verses call upon the angelic hosts, including the seraphim and the angelic \u201cchoir,\u201d to crown the Lord. These are followed by like exhortations to the stars (v. 3), those martyred for God\u2019s sake (v. 4), those descended from Israel (v. 5), those descended from David (perhaps intended to represent all kings) (v. 6), all sinners (apparently referring to redeemed sinners) (v. 7), and finally, \u201cevery tribe and every tongue\u201d (v. 8).<\/span><\/p>\n The premise of Perronet\u2019s hymn as stated above is imminently Scriptural; in fact, it pertains to the very vitals of the Gospel\u2014the resurrection, ascension, and enthronement of the Christ. Daniel foresaw this glorious ascension and crowning of the Lord in one of his night- visions five centuries before it occurred:<\/span><\/p>\n One like unto a son of man\u201d came with the clouds of heaven to the \u201cAncient of Days.\u201d He was given \u201cdominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed (Dan. 7:13-14).6<\/sup><\/span><\/p><\/blockquote>\n The Lord foretold His death and resurrection to the apostles numerous times (which they had great difficulty believing till after the fact):<\/span><\/p>\n When therefore he was raised from the dead, his disciples remembered that he spake this; and they believed the scripture, and the word which Jesus had said (John 2:22).<\/span><\/p><\/blockquote>\n Even before His death He began trying to prepare them for His departure from them after the resurrection. The principal purpose of Jesus\u2019 lengthy address to the apostles in John 13\u201317 on the eve of His death was to prepare them for His departure from them when He would return to the Father. He was \u201ctaken up into heaven\u201d through the clouds from the Mount of Olives some forty days following His resurrection as the astonished apostles looked on (Luke 24:51; Acts. 1:3, 9). Ten days later the great theme of the Pentecost sermon was the resurrection and exhaltation of the Christ to His promised throne at the Father\u2019s right hand, which the prophets had predicted (Acts 2:29\u201336). He there remains on the throne of His father David, reigning over His kingdom, the church, till the last enemy shall be destroyed (2 Sam. 7:13\u201314; Isa. 9:7; Dan. 7:13\u201314). Likely the fullest Scriptural summary of the grand theme of Perronet\u2019s song is in Paul\u2019s words to the Ephesians:<\/span><\/p>\n That ye may know what is the hope of his calling, what the riches of the glory of his inheritance in the saints, and what the exceeding greatness of his power to us-ward who believe, according to that working of the strength of his might which he wrought in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come (Eph. 1:18\u201321).<\/span><\/p><\/blockquote>\n Having given some attention to the general theme of the hymn, let us now consider each of the four verses that commonly appear in modern hymnbooks.<\/span><\/p>\n Verse One<\/em><\/strong>: <\/em><\/span><\/p>\n All hail the pow\u2019r of Jesus\u2019 name! <\/strong><\/span><\/p>\n Let angels prostrate fall!<\/strong><\/span><\/p>\n Bring forth the royal diadem, <\/strong><\/span><\/p>\n And crown Him Lord of all.<\/strong><\/span><\/p>\n This verse begins by rightly recognizing the power in the very name of Jesus. Note that the five letters, J-E-S-U-S<\/em>, are not some sort of magic formula or mysterious code, as some Jews in Ephesus once learned to their shame and pain. Seeing Paul casting out demons in the name of Jesus, they concluded that the mere word, Jesus<\/em>, must be the secret to such power. They sought to do the same by adjuring an evil spirit to come out of a man \u201cby Jesus whom Paul preacheth.\u201d In one of the most humorous anecdotes of Paul\u2019s illustrious apostolic career, the evil spirit responded, \u201cJesus I know, and Paul I know; but who are ye?\u201d The possessed man then gave the Jews a thrashing they did not soon forget (Acts. 19:13\u201316)!<\/span><\/p>\n The point is that the name of Jesus is symbolic of, stands for, His power or authority. This use of the \u201cname\u201d of the Lord is found frequently in the New Testament. Jesus thus used His name in Mark 16:17: \u201cAnd these signs shall accompany them that believe: in my name <\/strong>shall they cast out demons; they shall speak with new tongues\u201d (emph. DM). Paul was fulfilling this very promise in the incident in Ephesus mentioned above. Jesus commanded that repentance and remission of sins be preached in His name <\/strong>to all the nations, beginning at Jerusalem (Luke 24:47). Peter\u2019s command on Pentecost was that sinners must repent and be baptized in the name <\/strong>of Jesus Christ unto the remission of sins (Acts 2:38; emph. DM). It was in the name of Jesus Christ <\/strong>that Peter and John commanded the lame man at the Beautiful Gate to walk (Acts. 3:6; emph. DM). When the council arrested these apostles after the lame man was healed, their first question of them was, \u201cBy what power, or in what name<\/strong>, have ye done this?\u201d (4:7; emph. DM). Peter boldly replied:<\/span><\/p>\n Be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth<\/strong>, whom ye crucified, whom God raised from the dead, even in him doth this man stand here before you whole (v. 10; emph. DM).<\/span><\/p><\/blockquote>\n The name of Christ relates directly to our daily behavior: \u201cAnd whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus<\/strong>, giving thanks to God the Father through him\u201d (Col. 3:17; emph. DM). Dozens of additional illustrations of this usage and emphasis appear in the New Testament.<\/span><\/p>\n All glory, power, and honor belong to the Son of God! None but the other persons of the Godhead are excepted (I Cor. 15:27). This includes the angelic hosts\u2014as Perronet expressed it, \u201cLet angels prostrate fall!\u201d They, like men, are creatures of free will and capable of sin. Also, like most men, some angels have chosen to rob the Lord of their praise and service due Him. All such will eventually be rewarded with eternal retribution (2 Pet. 2:4; Jude 6). However, in John\u2019s visions he repeatedly saw the innumerable hosts of Heaven praising God and His Son, the sacrificial Lamb:<\/span><\/p>\n And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might and honor, and glory, and blessing (Rev. 5:11\u201312).<\/span><\/p>\n And all the angels were standing round about the throne, and about the elders and the four living creatures; and they fell before the throne on their faces, and worshipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen (Rev. 7:11\u201312).<\/span><\/p><\/blockquote>\n Verse Two: <\/em><\/strong><\/span><\/p>\n Ye chosen seed of Israel\u2019s race, <\/strong><\/span><\/p>\n Ye ransomed from the fall,<\/strong><\/span><\/p>\n Hail Him who saves you by His grace,<\/strong><\/span><\/p>\n And crown Him Lord of all.<\/strong><\/span><\/p>\n It is possible that Perronet had in mind the fleshly Jews in the first phrase of this verse, and Gentiles in the second, thus embracing all men. However, if this were the case, the third verse (\u201cLet ev\u2019ry kindred, ev\u2019ry tribe…\u201d) would be somewhat repetitious. Apparently, he had in mind the saints, those who constitute spiritual \u201cIsrael,\u201d the church, when he wrote this stanza. These, and these alone, are \u201cransomed from the fall.\u201d With the coming and death of Christ, fleshly Israel was no longer God\u2019s chosen people. Generally, Jews according to race and religion rejected the Son of God, either by rejecting His claims and His message or by directly participating in His crucifixion. They were thus rejected by God\u2014they ceased to be the \u201cIsrael,\u201d the chosen people or \u201cseed\u201d of God.<\/span><\/p>\n It was with this principle in mind that Paul wrote:<\/span><\/p>\n For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God\u201d (Rom. 2:28\u201329).<\/span><\/p><\/blockquote>\n He further explained: \u201cThat is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed\u201d (9:8). John said of the Christ:<\/span><\/p>\n He came unto his own [i.e., the Jews, DM], and they that were his own received him not. But as many as received him, to them gave he the right to become children of God, even to them that believe on his name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:11\u201313).<\/span><\/p><\/blockquote>\n Thus those who have become children of God since the coming of Christ have not done so by being born Israelites, as under the Old Testament, but by being \u201cborn of water and the Spirit\u201d (John 3:5). In the Christian era people become<\/span><\/p>\n …sons of God, through [the] faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ. There can be neither Jew nor Greek<\/strong>, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus (Gal. 3:26\u201328; emph. DM).<\/span><\/p><\/blockquote>\n Clearly, the only \u201cIsraelites\u201d who have been \u201cransomed from the fall\u201d are New Testament Christians, whether fleshly Jews or Gentiles.<\/span><\/p>\n How grateful ought the redeemed to be for their salvation by the wonderful grace of the Lord! Only the most wretched ingrate could accept the merciful salvation proffered through Christ by obedience to His Gospel and then fail to express continual gratitude for such \u201cgreat salvation\u201d through word and deed. The Christ is the deserving Prince of Heaven because of the salvation He procured through the offering of His blood. We must never forget that we were redeemed \u201cwith precious blood, as of a lamb without spot, even the blood of Christ: who was foreknown indeed before the foundation of the world but was manifested at the end of times\u201d (1 Pet. 1:18\u201320). Everyone who becomes a Christian must \u201ccrown Him Lord of all\u201d in the very process of being saved: \u00a0<\/span><\/p>\n If thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation\u201d (Rom. 10:9\u201310).<\/span><\/p><\/blockquote>\n We must continue to honor His Lordship by our diligent obedience to His will. Anything less is sheer hypocrisy: \u201cAnd why call ye me, Lord, Lord, and do not the things which I say?\u201d (Luke 6:46).<\/span><\/p>\n Verse Three: <\/em><\/strong><\/span><\/p>\n Let ev\u2019ry kindred, ev\u2019ry tribe, <\/strong><\/span><\/p>\n On this terrestrial ball,<\/strong><\/span><\/p>\n To Him all majesty ascribe, <\/strong><\/span><\/p>\n And crown Him Lord of all.<\/strong><\/span><\/p>\n From the original man and woman God created, mankind has proliferated into various races, kindred, tribes, and nations. Yet, they are all mankind and are all the creation of God, thereby owing God their allegiance, worship, and service. Whether in the benighted jungles of Africa or South America or in the remote pagan areas of India or China, all mankind owes to the Son of God its ascription of majesty. This includes all classes and colors, all tongues and territories of men. It is the sacred duty of all\u2026<\/span><\/p>\n that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us: for in him we live, and move, and have our being (Acts 17:27\u201328).<\/span><\/p><\/blockquote>\n From the lowliest peasant in the rice paddies of Southeast Asia to the richest and most powerful figures on earth, and all levels in between\u2014they all are under obligation to honor Him Who is \u201cthe blessed and only Potentate, the King of kings, and Lord of lords\u201d (1 Tim. 6:15).<\/span><\/p>\n However, most of the teeming billions know nothing of the only Savior who can bring them to peace with the one True and Living God. It was so when Jesus left the apostles behind with the charge to go into all the world and preach the Gospel to the whole creation (Mark 16:15). Paul never ceased to be concerned about those who had not heard the Gospel. This concern was one of the relentless driving principles of his life after he obeyed the Gospel. After stating the axiom, \u201cWhosoever shall call upon the name of the Lord shall be saved,\u201d he then flawlessly reasoned with all who would ever read his words:<\/span><\/p>\n How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? (Rom. 10:13-15).<\/span><\/p><\/blockquote>\n Let us all not only give Christ Jesus all the glory and honor we owe Him for our redemption but let us unceasingly seek opportunities to shine the light of Truth in this dark world, so that more and more can have the opportunity to \u201ccrown Him Lord of all.\u201d<\/span><\/p>\n Verse Four: <\/em><\/strong><\/span><\/p>\n O that with yonder sacred throng <\/strong><\/span><\/p>\n We at His feet may fall!<\/strong><\/span><\/p>\n We\u2019ll join the everlasting song,<\/strong><\/span><\/p>\n \u00a0And praise Him Lord of all.<\/strong><\/span><\/p>\n