Channels, Fall 2019

Channels • 2019 • Volume 4 • Number 1 Page 55 George Washington as they fought and showed that their cause united “right and might.” Aside from the motif throughout the song, “God! And our Native Land!” there are a couple of specific instances where biblical language seems to be borrowed. “For in this war, we strike for liberty.” Liberty is not an unfamiliar word in American history, but here it is used within the context of the Civil War and the cry to fight for God and the land. Liberty is a unique part of the prophetic writings concerning the coming of the Messiah. In Isaiah 61:1, the Messianic figure is going to “proclaim liberty to the captives, and the opening of the prison to them that are bound.” The idea of “proclaiming liberty throughout all the land” is also present in Leviticus 25 where God instructs Moses about the result of the year of jubilee. The liberty in the land would apply to all its inhabitants. 33 Another example of this language is in Jeremiah 34:14-17, where God tells Israel that what is right in his sight is “proclaiming liberty every man to his neighbor.” This song claims that liberty for the “son of toil” and for the “man’s birthright” is their aim. The borrowed biblical language shows how the Union soldiers understood their mission in terms of biblical liberty for captives and for the land. The Civil War was not just a fight to free slaves, the Union was fighting for biblically defined liberty, which they saw as right in God’s eyes. The use of the word “banner” in the last verse is another unique example of borrowed language. The song says, “Then strike the drum, the banner wave to lead our warriors on to victory, or the hero’s grave.” The word “banner” is used two times in Psalms, three times in Songs of Solomon, and once in Isaiah. 34 The banner is part of the section that declares that the Union is both right and mighty, that this banner is part of their preparation to win or die as heroes. In Psalms, “banner” is associated with the salvation of God. Twice in Songs of Solomon, it is used in the description of a “terrible army.” In Isaiah, the banner is part of the description of the Lord of hosts gathering together a people for battle to “destroy the whole land.” It seems this uncommon phrase in the Bible was borrowed to describe the people preparing for a battle that was intimately related to God Himself. As the Union went forth, they saw their actions consistent with the work of God. “God Save the Land” 35 “Great God, all just, all wise, on whom our trust relies. To Thee our nation cries, God save the land! Charge it with patriot fire, guard it from faction dire and from rebellion’s ire. God Save the Land!” The religious nature of this song is undeniable, and the song claims its hope in God to guard them from dividing their land. Emphasizing the land in this song shows the Union believed that the war was caused by the Confederacy seceding from the Union. The phrase “great God” will be emphasized below as borrowed biblical language. The expression, “great God,” occurs eight times in the Bible. 36 In Deuteronomy 10:17, God is described as above all, great, mighty, and worthy of Israel’s obedience. In Ezra 5:8, the phrase is used in the context of describing the temple. In Nehemiah 8:6, Ezra reads the Bible and blesses the Lord, describing Him as “the great God.” In Psalm 95:3, the Lord is described as “a great God” above all. In Proverbs 26:10, “the great God” is the one who created all things. In Daniel 2:45, “the great 33 Lev. 25:10 34 “Banner” is also used in militia regalia, but this song sets sufficient precedence for this reference to be seen as a borrowed biblical vocabulary. Psalm 20:5, 60:4; Song of Solomon 2:4, 6:4, 6:10; Isaiah 13:2. 35 Hilton J. Jones, God Save the Land , (New York: William Hall & Son. 1861) Notated Music. 36 The Authorized KJV of the English Bible.