Hymn Summaries

Hymn Summary: Fourth Sunday after Trinity

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O God, My Faithful God (LSB 696) — 1 yr

Johann Heermann (1585–1647) was a Lutheran pastor in Silesia during the Thirty Years’ War (1618–1648). During his time as pastor many of his congregation died from pestilence, especially during 1631. It is no wonder that Pastor Heermann could write such words as comfort as are found in this hymn. 

We find true comfort in the merciful God alone, in the fountain ever flowing! A prayer for all times is for a “healthy frame,” not only to be healthy, but also to help others through one’s calling and vocation. It is so tempting to curse, swear, or speak out of turn; these betray a mistrust that God would actually work good in this vale of tears. Only forgiveness won by Jesus on the cross can set aside this mistrust. The final two stanzas are pure comfort, echoing the Nunc dimittis (Lord, now you let your servant depart in peace). Death for the Christian body is but sleep; the Christian soul does not die, but immediately is drawn to heaven at the death of the body. Christians now commend themselves to their Savior. Then, in splendor, Christians will rejoice over their salvation with all those who love his name.

In the Very Midst of Life (LSB 755) — 3 yr

Martin Luther (1483–1546) wrote this hymn for use at funerals. Based on the Latin Media vita in morte sumus (Amid life we are surrounded by death), this hymn was sung as mourners walked from the church to the cemetery. That does not mean funerals are the only times it is to be sung for it deals not only with death, but sin and its consequences throughout earthly life. When sin and the snares of death surround the Christian the cry is to him who is holy, holy, holy, that is, to the Father and the Son and the Holy Spirit, our baptismal Lord. Whether Christians face death, hell, or any other trial this Triune God is the only one who has mercy on them.

The tune by the first Lutheran kantor, Johann Walter (1496–1570), is based upon the chant that accompanies the original Latin text (Media vita . . .). This hymn is no dirge, but a bold and boisterous confession of faith in Jesus Christ. The whole hymn is forceful, but the voices are raised most at the recurring Trisagion (thrice holy) at the end of each stanza.

Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado. 

Hymn Summary: Second Sunday after Trinity

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A Multitude Comes from the East and the West (LSB 510) — 1 yr

In Luke 14 Jesus explains the ones who eat bread in the kingdom of God: They are those who are poor, crippled, blind, and lame, that is (in context), those who are sinners and have no help except the Lord Jesus Christ. This lively hymn by Norwegian pastor, hymn writer, and hymnal compiler Magnus Brostrup Landstad (1802–1880) richly describes the love of God in inviting such sinners to his Supper (in time) and to the great wedding feast (in eternity). Most of those who had been invited from Israel rejected Christ. Thus, the call invited those of every land, that multitude coming from the east and the west. All the saints from all times are joined with us at the Lord’s Supper and will dine with us in heaven. All the trials, trouble, and mourning of this life will be forgotten. The plea, Have mercy on us, O Jesus, will be turned into a triumphal hymn based on the mercy Christ has had on His saints.

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Lord Jesus Christ, You Have Prepared (LSB 622)

Samuel Kinner (1603–1668) was a physician in Breslau, Germany (now in Poland). Although this physician did not call the Lord’s Supper the medicine of immortality, he clearly describes it as such: his body and blood, which grant rest, comfort, and pardon for weary and sin-oppressed souls. The saints are not to trust in and empty supper (such as the Reformed teach) but in the true Supper of Christ’s Body and Blood in, with, and under bread and wine! Reason cannot understand this reality of Christ’s presence, but the Word declares it to be true. We do not “spring our minds into heaven to access Christ there,” but rather receive him where he promises to be, at his altar. Thanks be to Christ for this consoling Supper, a true and blessed comfort when living or dying.

Creator Spirit, by Whose Aid (LSB 500) — 3 yr

Rhabanus Maurus (776-856), Archbishop of Mainz, wrote Veni Creator Spiritus, Mentes, which appears in varying forms as LSB 498, 499, and this one, 500. The Holy Spirit had an active role in the creation of all things (see Genesis 1:2). The hymn prays that he would continue to refresh us, freeing us from sin, and making us living temples. He who is uncreated light and fire is the one who gives the healing message of salvation in Christ alone. This holy one now makes sinners into holy saints. All of this is by the Spirit’s gracious work, not the work of man, lest anyone should boast (Ephesians 2:8–9). Rightly do saints who have received this grace return thanks to this Paraclete (counselor/comforter) along with the Father and the Son.

This hymn is paired with the tune, All Ehr und Lob, which was the tune used by Luther for his German versification of the Gloria in excelsis.

 

Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado. 

Hymn Summary: First Sunday after Trinity

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To God the Holy Spirit Let Us Pray (LSB 768) — 1 yr

The first stanza of this leisen hymn (each stanza ending with “Lord, have mercy,” Kyrieleis in German) is from the 12th century, from a sermon by Berthold of Regensburg; Martin Luther penned the other three stanzas. The first stanza points to three truths which can perplex man: 1) the Holy Spirit IS God and deserving of prayers like the Father and Son, 2) the Holy Spirit is the giver of the true Christian faith, which faith later is defined as knowing aright the Lord Jesus Christ who bought us [st. 4], and 3) saints on earth are exiles. Not only are Christians to believe in Christ as Lord and Savior, they are—as forgiven sinners—called upon to live in love with each other [st. 2]. While the church militant fights against devil, world, and flesh, she receives comfort and strength for the battle [st. 3]. Finally, by the Lord who bought her, the pilgrim church will cross the Jordan to enter the promised land of heaven [st. 4]. While now we cry out, “Lord, have mercy,” in need and with trust, then we triumphant saints will proclaim the merciful works of the Triune God: Father, Son, and Holy Spirit (Psalm 118:17). Lord, have mercy!

Rise to Arms! With Prayer Employ You (LSB 668) — 3 yr

This “battle hymn” by Wilhelm Erasmus Arends (1677-1721) has its roots in the sixth chapter of Ephesians. Saints in this world should rely on the Spiritus Gladius, the sword of the Spirit, which is the Word of God. Christians are often told by the world that there is no devil, no real foe against them. He is often pictured as a lame comic figure with horns and a pitchfork. His weakness or absence could not be further from the truth! He is a roaring lion seeking whom he may devour (1 Peter 5:8). The Spirit’s gift of faith also grants bravery and wisdom to stand against this foe. Focus on Christ the savior is the main thing needed by baptized and fed Christians. Finally, after the spiritual battles on earth, the believers in Christ will be taken to dwell with Christ in heaven. Glory be to God alone!

Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado. 

 

Hymn Summary: Trinity

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Come, Holy Ghost, Creator Blest (LSB 498/499)

Feast of Holy Trinity (both 1 year and 3 year series)

The author of this text, Rabanus Maurus (776-856), was a Benedictine monk who was called to be the Archbishop of Mainz. His hymn to the Holy Spirit teaches the work and comfort of the Holy Spirit. As each Christian is a temple of the LORD, so we sing and pray that the Holy Spirit would continue to dwell in us. The Spirit upholds us by his sevenfold gifts so that saints would behold God through his word. Though saints on earth often are weak, the Spirit comes to uphold and strengthen all in faith.
Many do not realize that Maurus’s hymn is the hymn of above all hymns to be used at the call, ordination, and installation of pastors.
Two tunes are provided, Veni Creator Spiritus—a simplification of the original chant—and Komm, Gott Schöpfer—a further simplification of the original chant. Both tunes are in the same key. Thus, it is appropriate to alternate singing between congregation (Komm, Gott Schöpfer) and choir/soloist (Veni Creator Spiritus).

Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado. ​


Hymn Summary: Pentecost

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Come, Holy Ghost, God and Lord (LSB 497)

Feast of Pentecost (1 yr and 3 yr)

Luther based the first stanza of his Pentecost hymn off of a prior translation of the Latin antiphon for the Vigil of Pentecost, Veni, Sancte Spiritus. Luther improved the German text and added two more stanzas. Each stanza is based on a description of the Holy Spirit: Stanza 1—To the God and Lord who gives faith and keeps united those in this faith; Stanza 2—To the Light guiding Christians ever again to Christ, the Light of the world via his Word; Stanza 3—To the Fire who comforts and energized his saints. The gracious work of God done through the Holy Spirit is needed so that those who do not know Christ would be brought to faith in him. This work also keeps his saints in the saving faith against all the perils of this world, That bravely here we may contend, through life and death to You, our Lord, ascend. Alleluia, alleluia! Of this hymn Luther stated, “The hymn, ‘Come, Holy Ghost, God and Lord,’ was composed by the Holy Ghost Himself, both words and music.”

Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado. 

Hymn Summary: Easter 7

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Christ is the World's Redeemer (LSB 538)

Easter 7 (1 yr and 3 yr)

Our hymn follows Ascension as the chief hymn for Exaudi.  Its close placement is appropriate as it folds the saints in triumph together with the saints militant. The tune encourages the weary to continue fighting the fight for Christ's sake. Its song invigorates a church worn thin to remain joined to Christ and the Heavenly host. It defines well that the redemption of the fallen world was no easy act, but indeed was a fight unto the death to win back his people from sin (vs.1), death (vs.1,2), and the devil (vs. 3).

Certainly it is a hymn to sing with a full throat as it calls to mind Jesus’ fight for us.  This our champion is the Baptismal armor we now wear, our health in this life, and our strength in death. (vs. 1)  It calls to us to see what is now unseen: the Church in glory.  Through song we see that He has brought His saints safe into His Kingdom through the sufferings of martyrdom.  These among whom we are blessed to be numbered with now encourage us as they "fire us for the fight." The martyrs made brave by the Holy Spirit with which we stand through faith have come in a long line throughout human history both before and after the death of Jesus.  Following and vindicating them through His death and resurrection, our Lord has secured His Church unto eternity "And suffering for the sinful, Our full redemption won" (vs.2).

The hymn concludes with a high Irish doxology.  Our hymn is a new addition to LSB yet its confession of faith is nearly 1500 years old. Any congregation that endeavors to learn it will be glad they did.

Rev. Adrian N. Sherrill serves Trinity Lutheran Church, Denver, Colorado. 

Hymn Summary: Easter 6

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Our Father, Who from Heaven Above (LSB 766)

Easter 6 (1 yr)

This hymn paraphrases the Lord’s Prayer and its seven petitions. This excellent hymn teaches children and all those learning how to pray. It does the same thing as memorizing the catechism, but in the happier and easier way that song provides. Interestingly enough the Handbook to the Lutheran Hymnal declares, “We hold this to be Luther’s finest hymn,” placing it above his “A Mighty Fortress,” and his “Out of the Depths.” Of course when it comes to Luther hymns and favorite hymns it is not a contest, but this shows how highly regarded this hymn was by those fathers and mothers in faith who have come before us!

Its place in the Easter season begins the week of Ascension. Because Christ has burst the grave we now have one who is at the right hand of the Father advocating for us and hearing our prayers. In this way the hymn provides a transition and reminds us that Christ’s Resurrection grants us the rich honor of praying to a Father who loves us for his sake. It would be a most excellent hymn to use around the supper table, when beginning or ending the day.

Dear Christians One and All, Rejoice (LSB 556)

Easter 6 (3 yr)

Luther makes a second appearance in the Easter season with this hymn for Cantate. This is one of his earliest hymns, thought to be the second hymn he wrote. Lutheran theologians often like to compare early and late Luther as his theology develops and sharpens with age. This hymn shows a rich and beautiful grasp of the Gospel quite early in Luther’s study. Thus it comments on how fast the Gospel spread, doing its work as it was carried along especially by hymnody.

In Luther’s Law/Gospel fashion, he lays out the impossible struggle of justifying oneself through works before God (vs. 2 – 4). The hymn then follows with life giving relief through the Gospel (vs. 5 – 10). It tells the story of Luther’s own struggle with sin and death. This struggle is now shared by all who sin and try to find any hope in this life apart from Christ. The sung confession of verse five gives the world hope as Christ alone can and does set free from sin and sorrow, Christ alone slays bitter death that mankind may live forever. The whole hymn provides a concise creed on the work of God to save.

Rev. Adrian N. Sherrill serves Trinity Lutheran Church, Denver, Colorado. 

Hymn Summary: Easter 5

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Dear Christians One and All, Rejoice (LSB 556)

Easter 5 (1 yr)

Luther makes a second appearance in the Easter season with this hymn for Cantate. This is one of his earliest hymns, thought to be the second hymn he wrote. Lutheran theologians often like to compare early and late Luther as his theology develops and sharpens with age. This hymn shows a rich and beautiful grasp of the Gospel quite early in Luther’s study. Thus it comments on how fast the Gospel spread, doing its work as it was carried along especially by hymnody.

In Luther’s Law/Gospel fashion, he lays out the impossible struggle of justifying oneself through works before God (vs. 2 – 4). The hymn then follows with life giving relief through the Gospel (vs. 5 – 10). It tells the story of Luther’s own struggle with sin and death. This struggle is now shared by all who sin and try to find any hope in this life apart from Christ. The sung confession of verse five gives the world hope as Christ alone can and does set free from sin and sorrow, Christ alone slays bitter death that mankind may live forever. The whole hymn provides a concise creed on the work of God to save.

At the Lamb’s High Feast We Sing (LSB 633)

Easter 5 (3yr)

Our victorious King through death and resurrection has caused the angel of death to stand down. You are redeemed by his blood. Paradise is open to you. You are free. These are not abstract thoughts, hopes, or slogans but concrete realities found in the Lord’s Supper and your eating and drinking of Christ. Such is the mighty comfort and preaching of Christ’s death and resurrection, which have been joined to his supper for us sinners to eat and drink. This truth you declare to all who will hear through song.

This hymn is a commentary on what Holy Communion is and does. It is the body and blood of Jesus delivered to you. Both Old and New Testament sacramental themes run throughout. The Lord God brought Israel out of Egypt through the sea into the promised land by the blood of the Lamb. Jesus through his death brings us through this wilderness sustained by this supper into paradise (6). The Passover and the Exodus were the great meal of old (3, 4). The death and resurrection of Jesus are the greater meal that now sustain us as he has put all things under his feet (5). 

Rev. Adrian N. Sherrill serves Trinity Lutheran Church, Denver, Colorado. 

Hymn Summary: Easter 2

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O Sons and Daughters of the King (LSB 470/471)

Easter 2 (1 and 3 year)

The hymn tells the story of Jesus’ resurrection appearances. In nine verses the accounts of the first week of the resurrection unfold. The many individuals who were overcome with immense sorrow encounter the preaching of the word and with it Christ and his resurrection. It indicates such a joyous turn of events by wrapping its verses throughout in joyful Alleluias.

The words paraphrase John 20. When we sing this hymn, we participate with St. John and the holy angels in the preaching of Christ’s resurrection to the world. Both singer and hearer go with the women early in the morning to the tomb, hide behind locked doors with the disciples, encounter Jesus and his wounds with Thomas, all the while seeing sorrow, fear, and unbelief shattered by Christ and the proclamation that today the grave has lost its sting! Alleluia!

The Resurrection grants and strengthens faith to a fear-filled world, and so the work of this hymn both restorative to the fallen and missional to the unbelieving. It culminates in verse eight before ending with a high doxology in verse nine. “How blest are they who have not seen and yet whose faith has constant been, For they eternal life will win. Alleluia!”

Rev. Adrian N. Sherrill serves Trinity Lutheran Church, Denver, Colorado. 

Hymn Summary: Easter

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Christ Jesus lay in Death’s Strong Bands — LSB 458

Easter (Main Service) (1 and 3 year)

Luther writes the text and his Kantor Johann Walter the tune to one of the strongest sung confessions of piercing Law and heavenly Gospel ever written. “Death is now dead,” is the theme. The hymn invites the singer to share with Jesus in full-throated rejoicing that our last enemy of ours has been embarrassed and laid waste. A strange and dreadful fight to the death develops through seven verses, with Jesus tearing us free from death’s chains by being captive Himself. He turns the tables and the tide of fallen human history destroying sin and taking death’s crown. You may be confident because, “Holy Scripture plainly saith that death is swallowed up by death . . .”

The first four verses depict Jesus’ entrance, fight, and securing of man’s salvation. The final three locate where we lay claim of this resurrection and how to partake of its benefits. We sing with Luther to eat and drink the Supper is to join Jesus in His reign, transporting us from death’s darkness into the light, made strong and well fed for whatever trouble comes our way. Together in song and meal we brag what Christ has done, “And Satan cannot harm us. Alleluia!”

Rev. Adrian N. Sherrill serves Trinity Lutheran Church, Denver, Colorado. 

Hymn Summary: Lent 3

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Lord of Our Life and God of Our Salvation – LSB 659

Lent 3/Oculi (1 year) AND Proper 7 (A) (3 year)

Jesus Christ, the Lord who has the words of eternal life (John 6:68). Christ is the one who defeats Satan, the accuser, and helps his saints (Revelation 12:10). Though they are surrounded by foes with unfurled banners, yet the Lord’s banner of love waves over his Church (Song of Solomon 2:4) and preserves her. Though darkness surrounds the believers, his light of the gospel shines through the darkness. Though the Church is assaulted by devils, still the Lord’s armor (Ephesians 6) defends her. This hymn is unusual in that the second stanza of the text is sturdy and loud; the text then tapers off from billows to prayers for peace. He brings his peace to our hearts, to the Church, to the world, and to the fullness of heaven.

Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado.