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I had nobody on the telephone
I was all alone
And drifting far.
Then you met in my misery.
Warm company,
A fallen star.
Burnin' bright I could not see the truth,
Everything you do
is not for me.
The hand is writing on the wall,
Cause I'm sick of all
Your sorcery.
Hey, Lucifer,
Lucifer:
I bid adieu.
Ah, Yeshua
Yes you were
Always true.
You had me pent up on your pentagram,
Spun round and round
A time or six.
And I played your ancient game,
held to the flame,
River Styx.
I don't think you realize
I've been baptized
In the Indian Springs.
Dark lord I can't be true,
Cause it ain't to you
I play these strings.
Hey, Lucifer,
Lucifer:
I bid adieu.
Ah, Yeshua
Yes you were
Always true.
Hey, hey, Lucifer,
Lucifer,
Farewell to you.
Ah sweet Yeshua,
Yes you were
Always true.
Hey, hey Lucifer, Lucifer:
To Hell with you.
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This song came from an awareness of my own past, my family’s past, and how certain temptations have a way of repeating themselves.
My family historically had ties to Appalachian folk witchcraft. When my mother was an infant, relatives in the Carolinas who practiced what they called “white magic” performed a ritual over an illness she had. As a teenager, she later found herself drawn toward some of those same practices.
I knew none of this.
At roughly the same age, in the early 2000s, I developed my own fascination with the occult and eventually attempted divination with some kids in my high school library. In the middle of it, my turned-off flip phone rang.
It was my mother.
“Whatever you are doing right now, you need to stop in the name of Jesus.”
I froze. Then I ran. Literally.
Only afterward did she tell me her own history. She has always maintained that the Holy Spirit prompted that phone call. I agree.
Years later, while playing music in my twenties, I found myself around a lot of hippie culture that I never quite assimilated into—and often found pretty annoying. I watched “peace” music drift into psychedelia, crystals, saging and altered consciousness, then drugs and pharmakeia, and eventually back toward occult spirituality.
For me, there was a recognizable pattern to it. Different expressions, but a familiar temptation.
That's the “round and round” I mention in the song.
Eventually, I simply became tired of the sales pitch. That's also why I'm not interested in making Lucifer particularly fascinating, mysterious, or impressive here. The song is less a dramatic confrontation with darkness than a rather tired dismissal of it.
I bid adieu.
Farewell to you.
And finally, To Hell with you.
Against all of that is the much simpler refrain:
Yeshua,
Yes you were
Always true.That's really the song. Darkness had become repetitive, tiresome, and remarkably predictable.
Jesus had been the constant all along. Always true.
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Oh Lord, Deliver me
From my enemies-
Lift me up
Far beyond their reach.
Save me from the evil doers-
My Blood is on their mind.
On and on they plot to kill me
But I have done no wrong
This time.
Roaming through the night
Howling like a dog
As they wander through the city.
Foaming at the mouth
Daggers on their lips-
Not a one for you to pity.
'No one is listening anyway,'
I hear the wicked heathen say.
Consume them in your wrath
Before my eyes.
Bifurcated tongue
Your name will go unsung-
Scattered like ashes on the breeze.
Save me from the evil doers-
I've not a place to hide.
Lying cheat you'll find defeat you're
Buried in your tomb
Of Pride.
Roaming through the night
Howling like a dog
As they wander through the city
Foaming at the mouth
Daggers on their lips
Not a one for you to pity
"No one is listening anyway"
I hear the wicked heathen say
Consume them in your wrath
Before my eyes.
But I will sing in ecstasy
Your strength and my fortress.
Grace and mercy fly to me
In the day of my distress.
Yes I will sing in ecstasy
Your strength and my fortress
Grace and mercy fly to me
In the day of my distress.
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This song is a reworking of Psalm 59, one of David's prayers for deliverance from those who sought his life.
The Psalm is vivid. David describes his enemies roaming through the city at night like dogs—restless, hungry, and snarling—with violence on their lips. They conspire against him despite his innocence, speaking and acting as though no one hears them and no one will hold them accountable.
There is very little restraint in David's response. He asks God not simply for protection, but for judgment. Like many of the imprecatory Psalms, № 59 can be uncomfortable in its honesty. David is angry. He wants evil exposed and defeated. Yet he places that judgment in God's hands rather than taking vengeance into his own.
The song follows that tension closely: the circling enemies, the lying tongue, the arrogance of those who believe themselves untouchable, and the plea for God to intervene.
But the Psalm does not end there.
After everything David has described, his attention turns away from his enemies and toward God:
“But I will sing in ecstasy
Your strength and my fortress.
Grace and mercy fly to me
In the day of my distress.”That is the heart of Psalm 59. The danger has not necessarily disappeared, but it no longer gets the final word. The prayer that begins with “Deliver me” ends with “I will sing.”
The enemies are still roaming outside.
David is singing anyway.
