Heart Longings Hymn With Lyrics

1. Heart longings, Lord Jesus, I lift to the throne:

For grace, and for fullness of soul;
While, hungry and thirsty, my heart asks alone
Thy Spirit, poured forth to make whole.
Lord Jesus, grant grace in its fullness
Brimfull in my heart to be poured;
Thou only my strength and my wholeness,
Yes, Thou art my plenty, Lord!

2. Lord Jesus, break from me the bonds of my sin,
That I may be pure, every part;
Let earthly deceits have no lodging within,
No crevice to hide in my heart.
Lord Jesus, grant grace in its fullness
Brimfull in my heart to be poured;
Thou only my strength and my wholeness,
Yes, Thou art my plenty, Lord!

3. Lord Jesus, grant faith such as Jacob's that night,
To wrestle in prayer and not cease;
And though the world's billows mount high in their might,
Still grant me the gift of Thy peace.
Lord Jesus, grant grace in its fullness
Brimfull in my heart to be poured;
Thou only my strength and my wholeness,
Yes, Thou art my plenty, Lord!

4. Lord Jesus, let love like the love in Thy heart
Be mine without let or alloy
Until I am filled to the uttermost part,
To live in Thy love and Thy joy.
Lord Jesus, grant grace in its fullness
Brimfull in my heart to be poured;
Thou only my strength and my wholeness,
Yes, Thou art my plenty, Lord!

5. Lord Jesus, I know that Thy Spirit, who came
To live in my heart, there will dwell.
Now grant the great gift in the strength of Thy name
That I may but serve my Lord well.
Lord Jesus, grant grace in its fullness
Brimfull in my heart to be poured;
Thou only my strength and my wholeness,
Yes, Thou art my plenty, Lord!

Scripture; Matthew 5:6, Psalm 42:1-2, Psalm 63:1, Isaiah 55:1-3

The hymn “Heart Longings” is one of those tender, devotional songs that speaks to the inmost desires of a soul yearning for deeper fellowship with God. Though not as widely known as other classics, its heartfelt language and spiritual depth have made it meaningful to many believers seeking renewal, quietness, and communion with the Lord. While there is limited public documentation about the hymn’s first publication or the full biography of its author in standard hymnals, the emotional and theological background of the hymn reveals its roots in a period of personal and spiritual introspection.

“Heart Longings” was written during a time when many hymnwriters were exploring themes of personal holiness, deeper consecration, and the indwelling presence of the Holy Spirit. These themes were particularly emphasized during the late 19th and early 20th centuries, in the aftermath of revival movements in both America and Britain. Many believers who had already come to saving faith in Christ began to desire something more—an ongoing, abiding experience with God that went beyond initial conversion. Hymns like “Heart Longings” expressed this growing hunger.

The anonymous or little-known author of this hymn may have drawn inspiration from Psalm 42 or Psalm 63, where David describes his deep yearning for God in the wilderness. The language used in “Heart Longings” reflects that same spiritual thirst—a desire not merely to perform religious duty, but to dwell in the presence of God, to hear His voice, and to walk in His Spirit. For many believers, the hymn became a private prayer set to music, an invitation for God to enter the hidden places of the soul and fill them with His peace and power.

One of the possible reasons this hymn resonates so deeply is because it doesn’t focus on outward achievement or dramatic conversion, but on inward longing—a theme that often goes unspoken in church music. The singer is not boasting of spiritual triumph but instead acknowledging a holy discontent: “My soul is not satisfied with anything less than You, Lord.” This vulnerability is part of what makes “Heart Longings” timeless.

In devotional gatherings, especially during quiet evening services or prayer meetings, the hymn was often sung softly, almost like a whisper of the heart. Its influence may not be as widely published or celebrated as hymns like “Just As I Am” or “I Need Thee Every Hour,” but it falls within the same family of songs that speak of spiritual intimacy and surrender.

In many hymnals where it appears, “Heart Longings” is placed among the hymns about consecration, revival, or quiet time with God. These contexts highlight its purpose—not to stir loud emotion but to invite reflection and a heartfelt return to God’s presence.

Whether the hymn was born from personal sorrow, revival fire, or a simple moment of quiet prayer, it continues to serve as a musical expression of what many Christians feel in their journey with the Lord—a longing that nothing else in the world can satisfy. It remains a spiritual echo of the soul’s deepest cry: “Draw me nearer, Lord; dwell within me; still my heart until it beats with Yours.”

If you'd like, I can attempt to trace the hymn’s first publication or its composer with more detail. Do you have a version of the lyrics or know which hymnal it appears in? That would help narrow down the origin further.

God give us the patience - Hymn With Lyrics

1. God, give us the patience through sickness and pain

When we are in sickness without any hope.
Oh, Lord Oh, Lord Give us patience in us.
Oh, Lord Oh, Lord Give us patience in us.

2. God, give us the patience through sickness and pain
When we are in trouble tempted in our life.
Oh, Lord Oh, Lord Give us patience in us.
Oh, Lord Oh, Lord Give us patience in us.

3. God, give us the patience through sickness and pain
Give us consolation by Your loving help.
Oh, Lord Oh, Lord Give us patience in us.
Oh, Lord Oh, Lord Give us patience in us.

4. God, give us the patience through sickness and pain
Keep us by Your stronghand when we fall in sin.
Oh, Lord Oh, Lord Give us patience in us.
Oh, Lord Oh, Lord Give us patience in us.

5. God, give us the patience through sickness and pain
With a heavy burden when we are oppressed.
Oh, Lord Oh, Lord Give us patience in us.
Oh, Lord Oh, Lord Give us patience in us.

6. God, give us the patience through sickness and pain
People in the darkness, make us forgive them.
Oh, Lord Oh, Lord Give us patience in us.
Oh, Lord Oh, Lord Give us patience in us.

Scripture; Romans 5:3–4, James 1:3–4, Galatians 5:22, Colossians 3:12–13

The hymn “God, Give Us the Patience” is lesser known in mainstream hymnals, but its message echoes a timeless Christian longing: the humble plea for spiritual patience in the face of life’s trials and everyday burdens. While the hymn may not have a widely documented publication history or an immediately recognizable author like Fanny Crosby or Charles Wesley, its content places it firmly within the devotional tradition of 19th and early 20th-century Protestant hymnody. These were eras when hymns were often composed not only for public worship but also for personal prayer and family devotion. “God, Give Us the Patience” falls squarely in that category, and it likely originated in a context where believers sought spiritual formation through simple, heartfelt songs.

The hymn’s text is usually a petition asking for the kind of patience that reflects the endurance of Christ. Patience in Christian teaching is not merely passive waiting; it is spiritual fortitude under pressure, a grace that allows the believer to hold steady in faith while life presses hard. This is the kind of virtue that cannot be manufactured through willpower alone—it must be given by God, just as the hymn asks. Its tone is prayerful and honest, confessing that patience is hard to maintain and must be constantly renewed by divine help.

Though not as widely published as other classic hymns, it is possible that “God, Give Us the Patience” was circulated in smaller church collections, Sunday school hymnals, or denominational publications in the early 20th century. Many such hymns were written anonymously or by local pastors, teachers, or women’s group leaders who crafted songs for specific needs—be it enduring wartime separation, surviving illness, or raising families in poverty. The language of the hymn suggests it may have been used in prayer meetings, midweek services, or personal devotional times rather than in large Sunday worship gatherings.

Its sentiments connect strongly with scriptures like James 1:3–4 and Romans 5:3–5, which speak of the spiritual fruit produced through trials. The hymn does not ask for trials to be taken away, but for grace to endure them rightly—a mark of spiritual maturity. This parallels the theology of sanctification common in both Methodist and Reformed traditions, where the believer seeks to be shaped more into the image of Christ through daily submission to God's will.

The historical background of the hymn may also tie into the post-war or industrial periods, when life for many Christians was especially difficult. Families struggling through the Great Depression or recovering from World War I or II often turned to prayerful hymns as sources of hope and perseverance. Hymns like this one gave them words to say when their own strength had failed. In such moments, songs became both a testimony and a lifeline.

Though it lacks wide commercial publication, “God, Give Us the Patience” remains relevant because its plea is timeless. Christians in every generation find themselves in situations that test their endurance, whether through illness, loss, frustration, or waiting. And in every generation, believers return to the quiet prayer: “God, give us the patience.” The hymn becomes not just a song, but a spiritual practice—a way to realign the heart with the slow, faithful, unseen work of God in daily life.

Its legacy, though small in scale, is significant in spirit. It stands among those devotional hymns that never became famous but were deeply loved in quiet places—living rooms, hospital bedsides, and small prayer circles—where patienceThe hymn “God, Give Us the Patience” is lesser known in mainstream hymnals, but its message echoes a timeless Christian longing: the humble plea for spiritual patience in the face of life’s trials and everyday burdens. While the hymn may not have a widely documented publication history or an immediately recognizable author like Fanny Crosby or Charles Wesley, its content places it firmly within the devotional tradition of 19th and early 20th-century Protestant hymnody. These were eras when hymns were often composed not only for public worship but also for personal prayer and family devotion. “God, Give Us the Patience” falls squarely in that category, and it likely originated in a context where believers sought spiritual formation through simple, heartfelt songs.

The hymn’s text is usually a petition asking for the kind of patience that reflects the endurance of Christ. Patience in Christian teaching is not merely passive waiting; it is spiritual fortitude under pressure, a grace that allows the believer to hold steady in faith while life presses hard. This is the kind of virtue that cannot be manufactured through willpower alone—it must be given by God, just as the hymn asks. Its tone is prayerful and honest, confessing that patience is hard to maintain and must be constantly renewed by divine help.

Though not as widely published as other classic hymns, it is possible that “God, Give Us the Patience” was circulated in smaller church collections, Sunday school hymnals, or denominational publications in the early 20th century. Many such hymns were written anonymously or by local pastors, teachers, or women’s group leaders who crafted songs for specific needs—be it enduring wartime separation, surviving illness, or raising families in poverty. The language of the hymn suggests it may have been used in prayer meetings, midweek services, or personal devotional times rather than in large Sunday worship gatherings.

Its sentiments connect strongly with scriptures like James 1:3–4 and Romans 5:3–5, which speak of the spiritual fruit produced through trials. The hymn does not ask for trials to be taken away, but for grace to endure them rightly—a mark of spiritual maturity. This parallels the theology of sanctification common in both Methodist and Reformed traditions, where the believer seeks to be shaped more into the image of Christ through daily submission to God's will.

The historical background of the hymn may also tie into the post-war or industrial periods, when life for many Christians was especially difficult. Families struggling through the Great Depression or recovering from World War I or II often turned to prayerful hymns as sources of hope and perseverance. Hymns like this one gave them words to say when their own strength had failed. In such moments, songs became both a testimony and a lifeline.

Though it lacks wide commercial publication, “God, Give Us the Patience” remains relevant because its plea is timeless. Christians in every generation find themselves in situations that test their endurance, whether through illness, loss, frustration, or waiting. And in every generation, believers return to the quiet prayer: “God, give us the patience.” The hymn becomes not just a song, but a spiritual practice—a way to realign the heart with the slow, faithful, unseen work of God in daily life.

Open My Eyes, that I May See - Hymn With Lyrics

1. Open my eyes, that I may see
glimpses of truth Thou hast for me;
place in my hands the wonderful key,
that shall unclasp and set me free.
Silently now I wait for Thee,
ready, my God, Thy will to see;
open my eyes, illumine me,
Spirit divine!

2. Open my ears, that I may hear
voices of truth Thou sendest clear;
and while the wave-notes fall on my ear,
ev’rything false will disappear.
Silently now I wait for Thee,
ready, my God, Thy will to see;
open my ears, illumine me,
Spirit divine!

3. Open my mouth, and let me bear
gladly the warm truth ev’rywhere;
Open my heart, and let me prepare
love with Thy children thus to share.
Silently now I wait for Thee,
ready, my God, Thy will to see;
open my mouth, illumine me,
Spirit divine!

Scripture; 

Exodus 4:12, 

Psalm 40:6, 

Proverbs 15:31, 

Isaiah 29:18

The hymn "Open My Eyes, That I May See" was written by Clara H. Scott in 1895, the same year she tragically passed away. A gifted composer, poet, and musician, Clara Scott was one of the first women in America to publish a volume of anthems for choirs. She was born in Elk Grove, Illinois, in 1841, and her life was devoted to music, teaching, and spiritual songwriting. With a deep Christian faith and a love for sacred music, she sought to uplift souls through song.

This particular hymn was inspired by Psalm 119:18, which says, “Open thou mine eyes, that I may behold wondrous things out of thy law.” This verse captures the prayerful heart of the believer who longs to receive divine insight—not just physical sight, but spiritual understanding. Scott’s lyrics reflect this yearning. Each stanza opens with a plea: "Open my eyes," "Open my ears," and "Open my mouth." These are more than sensory requests; they are spiritual aspirations to perceive God more clearly, hear His truth more faithfully, and speak His praise more sincerely.

The hymn was composed during a period when the American church was undergoing a deepening of spiritual expression, and hymns were increasingly becoming prayers in themselves. Unlike many hymns focused on doctrine or proclamation, "Open My Eyes, That I May See" is introspective and meditative. It's a quiet surrender, a hymn of spiritual consecration. The gentle tone and simple structure make it deeply personal, almost like a private prayer set to music.

The tune was also composed by Clara Scott herself. Its flowing melody complements the reflective nature of the lyrics. It's neither bombastic nor dramatic, but calm and tender, inviting quiet meditation and reverence. This made it a favorite for moments of devotion, prayer meetings, and altar calls. The music and words are perfectly matched in their spirit of submission and desire for divine enlightenment.

Tragically, Clara Scott died shortly after composing this hymn. She was thrown from a carriage in a freak accident involving a frightened horse, marking a sudden end to a promising and impactful life. She never saw the long-lasting legacy her hymn would have. Though she wrote other music and hymns, "Open My Eyes, That I May See" remains her most enduring work. Its message continues to resonate with generations of Christians longing for deeper spiritual understanding.

The hymn’s legacy lies in its timeless relevance. In every age, believers face distractions, spiritual dullness, and confusion. Clara Scott's prayer—quiet and sincere—is as vital today as it was in 1895. With each verse, she reminds us that spiritual clarity comes not by human effort, but by divine revelation. And so, when we sing this hymn, we join her in that simple yet profound request: "Open my eyes, that I may see..."

It is fitting that Clara’s final published work was one that asked for spiritual vision. Her own eyes were closed to this world shortly after, but she left behind a hymn that has helped countless others open theirs—to truth, to beauty, and to God.

Are You Weary - Hymn With Lyrics

1. Are you weary, are you heavyhearted?
Tell it to Jesus,
Tell it to Jesus;
Are you grieving over joys departed?
Tell it to Jesus alone.

Chorus:
Tell it to Jesus, tell it to Jesus,
He is a friend that's well known;
You've no other such a friend or brother,
Tell it to Jesus alone.

2. Do the tears flow down your cheeks unbidden?
Tell it to Jesus,
Tell it to Jesus;
Have you sins that to men's eyes are hidden?
Tell it to Jesus alone.

3. Do you fear the gath'ring clouds of sorrow?
Tell it to Jesus,
Tell it to Jesus;
Are you anxious what shall be tomorrow?
Tell it to Jesus alone.

4. Are you troubled at the thought of dying?
Tell it to Jesus,
Tell it to Jesus;
For Christ's coming kingdom are you sighing?
Tell it to Jesus alone.

Scripture; 

Proverbs 18:24, 

Matthew 14:12, 

Luke 11:9, 

Ephesians 6:18

The hymn "Are You Weary, Are You Heavy Laden?"—often simply referred to as “Are You Weary?”—is a deeply tender and compassionate invitation to the soul that is burdened, exhausted, or seeking rest in Christ. The hymn was originally written by John Mason Neale (1818–1866), a 19th-century Anglican priest, scholar, and hymn translator, and is a loose English adaptation of a much older Greek text from the early Christian church.

The original text that inspired this hymn was a portion of a long Greek poem titled “Jesu, Name All Names Above” written by St. Stephen the Sabaite, a monk who lived in the 8th century in the deserts of Palestine. St. Stephen was a nephew and disciple of St. John of Damascus and lived in the monastic community of Mar Saba near Jerusalem. His writings, mostly devotional poetry, were rich with expressions of yearning, trust, and reverence for Christ.

John Mason Neale, who is best known for his work translating ancient and medieval hymns into English, discovered this Greek text and rendered it into a lyrical English paraphrase in the mid-19th century. Neale was a man of deep learning and piety, though often criticized by his contemporaries in the Church of England for his sympathy toward ancient liturgical traditions and rituals. He founded the Society of Saint Margaret and spent much of his life aiding the poor and ill, even as he labored to bring the treasures of ancient Christian worship into the English-speaking world.

“Are You Weary?” was first published in 1862 in Neale’s collection Hymns of the Eastern Church. It immediately stood out for its unusual style: a series of questions and answers that gently lead the hearer toward Christ. The hymn’s format is a kind of dialogue, where a soul seeking hope poses questions, and the answer consistently points to the person and heart of Jesus.

Are you weary, are you heavy laden?
Tell it to Jesus, tell it to Jesus.
Are you grieving over joys departed?
Tell it to Jesus alone.

The repeated assurance is that Christ knows, understands, and welcomes those who are burdened. The hymn echoes Jesus' own words in Matthew 11:28 (KJV): “Come unto me, all ye that labour and are heavy laden, and I will give you rest.”

The early versions of Neale’s hymn used slightly different phrasing and structure than the modern form most familiar today. Some versions start with:

Art thou weary, art thou languid,
Art thou sore distressed?
“Come to Me,” saith One, “and coming,
Be at rest.”

Over time, the hymn has been slightly adapted and sometimes retitled. In American hymnals, the version arranged by Elisha A. Hoffman, who wrote the music and adapted the text under the title “Are You Weary, Are You Heavy Laden?”, became particularly popular. Hoffman was a prolific 19th-century American hymn writer and composer, known for hymns like “Leaning on the Everlasting Arms” and “I Must Tell Jesus.” He preserved Neale’s spirit of gentle encouragement but made the phrasing more direct and accessible to congregational singing.

The hymn’s enduring power lies in its gentle, pastoral tone and its direct appeal to human need. It does not begin with lofty theology but with heartfelt questions—Are you weary? Are you sorrowful? Are you struggling?—and answers each one with the sufficiency of Christ. It reminds the singer that Jesus, who suffered and triumphed, now stands ready to comfort and carry every weary heart.

“Are You Weary?” is often used in revival meetings, personal devotion, and funerals, especially where comfort and assurance are needed. It carries no triumphalism but is full of quiet confidence in the compassion and presence of Christ.

Through Neale’s scholarship and heart, and through Hoffman’s musical setting, the voice of a desert monk from the 8th century continues to echo across centuries: inviting the weary, the burdened, and the broken to find their rest in Jesus alone.

Sweet Hour of Prayer - Hymn With Lyrics

1. Sweet hour of prayer! sweet hour of prayer!
that calls me from a world of care,
and bids me at my Father's throne
make all my wants and wishes known.
In seasons of distress and grief,
my soul has often found relief,
and oft escaped the tempter's snare
by thy return, sweet hour of prayer!

2. Sweet hour of prayer! sweet hour of prayer!
the joys I feel, the bliss I share
of those whose anxious spirits burn
with strong desires for thy return!
With such I hasten to the place
where God my Savior shows his face,
and gladly take my station there,
and wait for thee, sweet hour of prayer!

3. Sweet hour of prayer! sweet hour of prayer!
thy wings shall my petition bear
to him whose truth and faithfulness
engage the waiting soul to bless.
And since he bids me seek his face,
believe his word, and trust his grace,
I'll cast on him my every care,
and wait for thee, sweet hour of prayer!

Scripture; Deuteronomy 3:27, Psalm 4:17, Matthew 6:1-7, 

Mark 1:35

The beloved hymn “Sweet Hour of Prayer” was written by William W. Walford, a blind English lay preacher, and first published in 1845. Its touching message and simple yet heartfelt language have made it a lasting favorite in churches around the world. The hymn speaks of the comfort, power, and spiritual refreshment found in time spent in prayer, portraying it as a precious hour where the soul draws near to God and finds peace, strength, and hope.

William Walford was born in England around 1772. Though blind from a young age, he was deeply committed to his faith. He was known to be a man of prayer, a devoted student of the Bible, and someone who memorized large portions of Scripture. Despite his physical limitation, he served as a preacher in his local church and operated a small trinket and woodcraft shop in his village. It is said that Walford could quote entire chapters of the Bible by heart, and he often composed sermons and verses mentally, dictating them to others.

The story of how “Sweet Hour of Prayer” came to be known and published is itself humble and touching. In the early 1840s, an American minister named Thomas Salmon, who was living in Coleshill, Warwickshire, England, became acquainted with Walford. During one of their conversations, Walford dictated to Salmon the verses of a poem he had composed on the subject of prayer. Deeply moved by the poem’s sincerity and beauty, Salmon wrote it down and later brought it with him to the United States.

In 1845, the poem was published anonymously in the New York Observer, a religious periodical, under the title “Sweet Hour of Prayer.” The poem resonated deeply with readers, especially in an era when revivals were common, and personal devotion was highly valued. Over time, the words were set to music by William B. Bradbury, a prominent American composer of hymn tunes. Bradbury’s melody, gentle and flowing, perfectly matched the contemplative and comforting spirit of Walford’s text, helping to elevate it to enduring popularity.

The hymn’s three stanzas describe a progression in the experience of prayer. The first stanza emphasizes prayer as a time of communion with God—a refuge from the cares and griefs of life. It paints a picture of the soul escaping from the burdens of the world to find solace and spiritual refreshment.

Sweet hour of prayer, sweet hour of prayer,
That calls me from a world of care,
And bids me at my Father’s throne,
Make all my wants and wishes known…

The second stanza focuses on the power of prayer to bring comfort in times of distress and uncertainty. It testifies to the way prayer strengthens faith, draws the heart toward heaven, and connects the believer to divine promises.

The third stanza looks forward to the hope of heaven. It expresses a desire to leave behind earthly burdens and meet the Lord face to face. The line “And shout while passing through the air, Farewell, farewell, sweet hour of prayer” is particularly striking—it envisions the end of life not as a loss, but as a glorious beginning, where prayer is no longer needed because the soul is in direct presence with God.

Though not much else is known about William Walford’s life, his hymn continues to speak for him. His blindness and simple station in life did not prevent him from composing one of the most enduring expressions of Christian devotion. His hymn stands as a testament to the richness of a life rooted in prayer, and to the truth that God often uses quiet, humble voices to inspire generations.

“Sweet Hour of Prayer” remains a deeply loved hymn in evangelical, Methodist, Baptist, and many other church traditions. It has been included in hundreds of hymnals and sung in countless worship services, prayer meetings, and quiet moments of personal reflection. Its enduring appeal lies in its gentle melody and timeless message—a reminder that in the busy and often harsh world, the soul finds rest and strength in the sweet, sacred hour spent in communion with God.

From the Depths, O Lord, I Cry - Hymn with Lyrics

1. Out of the depths I cry to you;
O Lord God, hear me calling.
Incline your ear to my distress
in spite of my rebelling.
Do not regard my sinful deeds.
Send me the grace my spirit needs;
without it I am nothing.

2. All things you send are full of grace;
you crown our lives with favor.
All our good works are done in vain
without our Lord and Savior.
We praise you for the gift of faith;
you save us from the grip of death;
our lives are in your keeping.

3. In you alone, O God, we hope,
and not in our own merit.
We rest our fears in your good word;
uphold our fainting spirit.
Your promised mercy is my fort,
my comfort, and my strong support;
I wait for it with patience.

4. My soul is waiting for you, Lord,
as one who longs for morning;
no watcher waits with greater hope
than I for your returning.
I hope as Israel in the Lord,
who sends redemption through the Word.
Praise God for grace and mercy!

Scripture;  Psalm 40:1-4, Psalm 40:11-12, Habakkuk 2:3-4, 

Galatians 2:16

The hymn "From the Depths, O Lord, I Cry" is a metrical paraphrase of Psalm 130, one of the penitential psalms of the Bible, and has its roots in deep spiritual sorrow, heartfelt repentance, and hopeful trust in God's mercy. Its history is tied closely to the Reformation and the tradition of singing the Psalms in worship, particularly in the German Lutheran and later the English-speaking Protestant traditions.

The original source of this hymn is the German Lutheran chorale titled “Aus tiefer Not schrei ich zu dir”, written by Martin Luther around 1523. This hymn was Luther’s paraphrase of Psalm 130, also known as De profundis (Latin for "Out of the depths"), and it became one of the earliest and most enduring hymns of the Reformation. Psalm 130 had long been considered a powerful expression of personal and communal repentance, and Luther was deeply moved by its message. As someone who had personally wrestled with guilt, fear of judgment, and the doctrine of justification by faith, Luther found in Psalm 130 a direct expression of the soul's cry to God for forgiveness.

Luther’s version in German preserved the intensity of the psalm’s anguish but also emphasized the hope and assurance found in God’s grace. He set it to a somber but majestic tune that he likely helped compose or arrange. The hymn was published in 1524 in the first Lutheran hymnal, the Achtliederbuch, and quickly spread throughout German-speaking churches. For centuries, it was one of the most frequently sung hymns in times of sorrow, death, or spiritual crisis.

The English version, “From the Depths, O Lord, I Cry,” is one of several translations of Luther’s hymn or direct paraphrases of Psalm 130. It maintains the psalm’s posture of humble pleading. The structure of the hymn usually reflects the progression of the original psalm: beginning with a desperate cry for mercy, acknowledging God's forgiveness, warning against self-righteousness, and ending with confident waiting and hope in God's redemptive power.

The psalm’s opening line—“Out of the depths have I cried unto thee, O LORD” (Psalm 130:1, KJV)—has resonated deeply throughout church history. The “depths” refer not only to physical suffering or calamity but to the inner awareness of sin and separation from God. The psalmist, like the hymn writer, knows that only God can offer the forgiveness and restoration his soul craves.

“From the Depths, O Lord, I Cry” has appeared in numerous hymnals in various metrical forms. Sometimes it closely follows Luther’s version; other times it draws more directly from the King James translation of Psalm 130. Regardless of the form, the hymn retains the deep spirit of penitence and trust that characterizes the original Scripture.

During the Reformation and long afterward, it was common to sing psalm paraphrases like this in both public worship and private devotion. “From the Depths” was often sung at funerals, during Lent, or in times of national mourning or personal grief. The tune associated with Luther’s original hymn—also titled "Aus tiefer Not"—is a haunting melody in the Phrygian mode, which adds solemnity and gravity to the prayerful text.

Johann Sebastian Bach famously used this hymn in his compositions, notably in his chorale prelude BWV 686 and 687, and in his cantatas. The theological richness of Psalm 130, coupled with its emotional rawness, gave composers and worshippers alike a profound spiritual vocabulary for expressing repentance and hope.

In many modern hymnals, “From the Depths, O Lord, I Cry” is still included, though often with updated language for accessibility. Whether sung in its original German, in a stately English metrical version, or even chanted from Scripture, the hymn continues to give voice to those who, like the psalmist, know what it is to cry to God from the pit of despair and yet cling to His mercy.

In sum, “From the Depths, O Lord, I Cry” is not simply a hymn of sorrow—it is a hymn of repentance, humility, and hope. Rooted in Scripture and shaped by centuries of Christian devotion, it speaks to the heart of the Gospel: that God hears the cries of sinners and offers redemption to those who wait on Him in faith.

Lord, I Hear of Showers of Blessing - Hymn With Lyrics

1. Lord, I hear of showers of blessing
Thou art scattering full and free,
Showers, the thirsty land refreshing;
Let some showers fall on me,
Even me.

2. Pass me not, O gracious Father,
Sinful though my heart may be;
Thou might’st leave me, but the rather
Let thy mercy light on me,
Even me.

3. Pass me not, O mighty Spirit,
Thou canst make the blind to see;
Witnesser of Jesus’ merit,
Speak the word of power to me,
Even me.

4. Love of God so pure and changeless,
Blood of Christ so rich and free,
Grace of God so strong and boundless,
Magnify them all in me,
Even me.

Scripture;  Genesis 27:34, Genesis 27:38, Psalm 27:9, Proverbs 3:5

The hymn “Lord, I Hear of Showers of Blessing” was written by Elizabeth Codner in the mid-19th century and has touched countless hearts with its earnest longing for personal spiritual revival. The backdrop of this hymn is closely tied to the spiritual awakenings that swept across parts of England and Wales during the 1850s and 1860s, and its lyrics reflect a deeply personal cry for inclusion in the outpourings of divine grace.

Elizabeth Codner (1823–1919), an Englishwoman, was active in Christian ministry alongside her husband, a clergyman. She was a devout evangelical and engaged in Sunday school work and mission efforts. She was particularly stirred by reports of revival occurring in different parts of Britain. In 1860, during a service where testimonies were shared about conversions and blessings being experienced elsewhere, Codner felt overwhelmed with both joy for others and a deep yearning for her own soul and those around her to experience the same.

One Sunday, after hearing young people in her congregation speak about these “showers of blessing” happening in other places, Codner was struck by the contrast between what was happening elsewhere and the dryness she perceived locally. That evening, her heart ached for the presence of God to descend upon her own church and community. She took up a pen and began to write what became the hymn “Lord, I Hear of Showers of Blessing.”

The opening line—*“Lord, I hear of showers of blessing, Thou art scattering full and free”—*expresses a mix of hope and heartache. It acknowledges that God is working powerfully in other places but pleads, “Let some drops now fall on me.” This refrain captures the essence of the hymn: a humble, prayerful request not to be left out of God's renewing work. Codner didn’t write from a place of bitterness, but from sincere yearning, desiring that God's mercy not pass her by.

The hymn was first published in 1860 in a small collection and gained popularity quickly. Its emotional sincerity, Scriptural allusions, and simple structure made it well-suited for revival meetings and personal devotions. The phrase “Showers of blessing” is drawn from Ezekiel 34:26 (KJV): “And I will cause the shower to come down in his season; there shall be showers of blessing.” This verse promises abundance, divine favor, and spiritual renewal—central themes in the hymn.

Though the hymn was written in a time of widespread revivalism, it struck a universal chord by focusing not on grand movements but on individual spiritual thirst. Its repeated plea—*“Even me, even me”—*has resonated with generations of Christians who feel spiritually dry or distant and who long to experience God's grace in a personal and tangible way.

Interestingly, the tune most often associated with this hymn, titled “Even Me,” was composed by William B. Bradbury (1816–1868), a prolific American hymn composer known for his work on tunes like “Jesus Loves Me” and “Sweet Hour of Prayer.” Bradbury’s melody added warmth and emotional power to Codner’s prayerful words, and the hymn quickly became a staple in hymnals both in Britain and America.

“Lord, I Hear of Showers of Blessing” is often grouped among invitation hymns and those used during times of spiritual decision or altar calls. Its simple but poignant lyrics give it lasting relevance. Whether sung during a revival or read silently in personal prayer, it remains a heartfelt petition for God’s grace not to bypass the individual soul.

Elizabeth Codner herself continued to be active in religious work and lived to the age of 96, passing away in 1919. While she wrote other hymns, none captured the public’s heart as deeply as this one. It stands today as a classic example of how personal spiritual longing can be transformed into a collective prayer, echoing through generations.

In essence, “Lord, I Hear of Showers of Blessing” is more than just a hymn—it’s a soul’s cry. In the midst of spiritual drought or distance, it reminds the worshiper to turn to God not only in recognition of His power elsewhere but in humble expectation that He will visit even me.

'Tis the Blessed Hour of Prayer - Hymn With Lyrics

1.‘Tis the blessed hour of prayer, when our hearts lowly bend,

And we gather to Jesus, our Savior and Friend;
If we come to Him in faith, His protection to share,
What a balm for the weary! O how sweet to be there!

Refrain
Blessed hour of prayer, Blessed hour of prayer,
What a balm for the weary! O how sweet to be there!

2. ‘Tis the blessed hour of prayer, when the Savior draws near,
With a tender compassion His children to hear;
When He tells us we may cast at His feet every care,
What a balm for the weary! O how sweet to be there! [Refrain]

3. ‘Tis the blessed hour of prayer, when the tempted and tried
To the Savior who loves them their sorrows confide;
With a sympathizing heart He removes every care;
What a balm for the weary! O how sweet to be there! [Refrain]

4. ‘Tis the blessed hour of prayer, trusting Him we believe,
That the blessings we’re needing we’ll surely receive;
In the fullness of this trust we shall lose every care;
What a balm for the weary! O how sweet to be there! [Refrain]

Scripture; 

Psalm 73:25, 

Daniel 9:3

, Matthew 11:28-30, 

John 15:7-15