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Seven minutes. That’s it. That’s all a preacher gets nowadays. After that hands fidget, minds wander, and bodies are restless. Yes, 420 seconds is all that’s left of the average attention span. That means seven short minutes is all that the average person is willing to listen to a sermon.
Read MoreNext year, 2016, will be the 470th anniversary of Dr. Martin Luther’s “heavenly birthday,” his earthly death. And then in 2017 the whole world will observe the 500th anniversary of the beginning of the Reformation. It will mark just the beginning of the Reformation, since in 1517 Luther certainly had not yet reformed the church. Instead, the posting of the 95 Theses set into motion the events that would lead to a reformation and purification of the public teaching and practice in the Western Church, especially in Germany. At this time, therefore, it is good and right to consider what those writings were which moved the Reformation forward and set forth the Gospel in its purity.
Read MoreTrinity 11 — One year
John Olearius (1611-84) was one of Lutheranism’s greatest hymnists, and it shows in this masterpiece on the means of grace. Others have suggested From Depths of Woe (LSB 607) for this Sunday, whose theme revolves around true repentance with the contrast between the Pharisee and the Tax Collector. While a good option, O How Great Is Your Compassion works well also, since it shows what completes repentance, namely the Gospel.
The hymn begins with singing of God’s compassion, which is magnified by focusing on our “depth of degradation” in which God had mercy on us. There is no understanding of God’s grace apart from understanding our sin. Without the Law revealing to us our need and our condition as sinners, we have no desire for the Gospel.
And so Olearius shows first how salvation was gained. Jesus gave himself up for us to bring us to God. Then he shows how salvation is given. Christ’s Spirit witnesses to our salvation in the Sacraments and Word. Then he shows how salvation is gotten, “Giving us the gift of faith.” The hymn ends with a sweet repetition of praise. Thus the hymn concludes with the hope of a union with God guaranteed to repentant sinners in the voice of the Gospel.
Proper 15
John Heermann (1585-1657) rivals Paul Gerhardt as the best hymnist of the 17th Century. A glance at his hymns in LSB will give you an idea of this. He lived through the 30 Years War, was almost killed several times by war and illness, and in general suffered beneath many crosses. This, coupled with a desire for God’s pure Word, fostered his ability to apply the Word of God in song so beautifully. O God, My Faithful God demonstrates how virtuously he prays for a holy life that pleases God, with his eyes on the resurrection and the hope of glory. Heermann shows the concern for his neighbor that every Christian has, recognizing that Christ alone works such good in us.
A love for God’s Law because it is true and helps our neighbor is something only God can give. This hymn should be learned by every catechism student in studying the 8th commandment, and every Christian congregation should teach and admonish one another with this hymn, since gossip so cruelly divides many parishes among us. This hymn matches the emphasis from the epistle from Ephesians 5 on looking carefully on how we walk, and making the best use of the time, because the days are evil. The emphasis on the hope of the resurrection matches the Gospel lesson’s promise that Christ will raise up all who believe in him so that they live forever.
Rev. Mark Preus serves as a campus pastor at St. Andrews in Laramie, WY.
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Trinity 10 – One Year Series and Proper 11 (B) – Three Year series
Samuel J. Stone (1839–1900) wrote this hymn as a defense of the creedal article: I believe in . . . the holy catholic (meaning universal, Christian) church. At the time the validity of the Old Testament accounts were being questioned (even as today). While the church must fight (via the Word) against many and various heresies and heretics, it is good to remember that Christ himself is the foundation of the church and his confession is such as even the gates of hell cannot prevail against it! Though we see many communions within her, she is yet one church, the washed bride of Christ. Through all strife and divisions, saints in heaven (along with saints on earth) cry out, “How long?” When Christ returns in all glory all saints will dwell in heaven. We will all confess in blessed victory song that we have been “. . . saved by your grace.”
Proper 14 B AND Proper 29 C (Three Year Series)
This hymn by Anglican theologian and educator George Hugh Bourne (1840-1925) is a grand, yet somber hymn to the Redeemer. Often sung during Ascension-tide (along with the hymn with the same tune: Look, Ye Saints, the Sight Is Glorious), this text focuses not on some “absence” of our ascended Lord, but on his presence and providence for his saints. He that was born in lowliest form was lifted to eternal splendor (from which he originally came). So, he also provides for us and promises to raise his lowly, persecuted saints to share in his glory.
Bryn Calfaraia (meaning, “Mount Calvary”) by noted Welsh hymn tune composer, William Owen (1813–93) is noted for solemnity and grandeur.
Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado.
9th Sunday after Trinity (1 year series) & St. Matthew
Georg Michael Pfefferkorn (1645–1732) was a pastor in the vicinity of Gotha, Germany. He was known for honors and appointments from the royal court. Yet, he penned this hymn discounting all wealth, honors, and pleasures in favor of the true treasure, Jesus Christ. The world seeks after that which will not last, but the Christian’s wealth is Jesus Christ, the Redeemer of the world. Contentment with what a Christian has been given is the focus of Pfefferkorn’s hymn and his life. This text is set to the energetic tune: Was frag ich nach der Welt, which means, “What ask I of the world,” written by Ahasverus Fritsch (1629–1701), a skilled statesman.
Proper 13 B (Three year series)
William Williams (1717–91) is the most famous hymnist to come out of Wales! His hymn links scenes from the Old Testament to New Testament and modern times. As the Lord led his people in the exodus, so he leads his people now. As he provided protection then, so also now. As we Christians journey in our life between Baptism (Red Sea crossing) and our death (with its accompanying resurrection of soul, then body—Jordan River crossing) we are fed with the true bread of heaven, the body of Christ in the Sacrament of the Altar. Christians continue to receive forgiveness which daily grounds us Holy Baptism. As we sing hymns to Christ now, we yet will sing even more when we cross into the heavenly promised land. The popular hymn tune, Cwm Rhondda, by John Hughes (1873-1932), is named for the valley in the heart of the coal mining region of Wales.
Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado.
Trinity 8 – One Year series; Proper 25 (C) – Three Year series
This hymn has been ascribed to Sigmund Weingärtner (17th century), but that authorship is in doubt. Whoever penned this text wrote lines of great hope and comfort for Christians. When everything appears dark with troubles and woes, then the faithful Triune God is the only one who can be trusted. When all we see is our grief, then we look to Christ who bore our grief in all meekness through his life and death. By his death and resurrection believers in Christ will be raised, “[w]hen ends this life of sadness.” Thus, saints cry out, “Amen,” that is, “So be it!”
Proper 12 (B) – Three Year series
Paul Gerhardt (1607–76) certainly knew days of burdens. He suffered on account of his confession of faith (against Calvinist leaders) and from death in his family and congregation. It was written that he was, “A theologian sifted in Satan’s sieve;” he was not found wanting. He penned numerous hymns which grant comfort from God’s Word. All burdens and cares are best entrusted to the Triune God (The Father and the Son and the Holy Spirit). God’s wisdom and care alone can true comfort give. That comfort comes because believers in Christ possess the forgiveness salvation he won for man. While Christians look forward to being in endless jubilation we pray the Lord to strengthen limbs and bless our spirit.
For the first time in our hymnals this fantastic text has its own tune which was written by Stephen R. Johnson (b. 1966).
Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado.
7th Sunday after Trinity – One Year series; Epiphany 8 and Proper 3 (B) – Three Year series
Johann Jakob Schütz’s (1640–1690) hymn of our merciful Creator is set to the exuberant tune by famed Lutheran composer Michael Vulpius (c.1560/70–1615). He who made man also knew that man would need a Savior from his sin. God had placed the tree of life and the tree of the knowledge of good and evil within Eden (Genesis 2). Though his desire was that man should live, he knew that man would pursue the fruit of the forbidden tree unto death. Thus the Father sent his Son as Savior, shepherd, refuge, rock, peace, and salvation for his chosen band. We, who confess Christ’s holy name, continue to sing: “To God all praise and glory!”
Trinity 10 – One Year Series; Proper 11 (B) – Three Year series
Samuel J. Stone (1839–1900) wrote this hymn as a defense of the creedal article: I believe in…the holy catholic (meaning universal, Christian) church. At the time the validity of the Old Testament accounts were being questioned (even as today). While the church must fight (via the Word) against many and various heresies and heretics, it is good to remember that Christ himself is the foundation of the church and his confession is such as even the gates of hell cannot prevail against it! Though we see many communions within her, she is yet one church, the washed bride of Christ. Through all strife and divisions, saints in heaven (along with saints on earth) cry out, “How long?” When Christ returns in all glory all saints will dwell in heaven. We will all confess in blessed victory song that we have been “. . . saved by your grace.”
Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado.
6th Sunday after Trinity – 1 year series (July 12, 2015)
Lazarus Spengler (1479–1534) was an early supporter of Luther’s reforms. In fact, Spengler was named and excommunicated in the papal Bull of Excommunication against Luther. His hymn, All Mankind Fell in Adam’s Fall, is considered one of the most important hymns of the Reformation era (along with hymns like Salvation unto Us Has Come). On the day we hear the Ten Commandments from the lectern it is good to remind ourselves that we not only commit sins, but we are also sinful from the moment of our conception because of Adam’s fall (original sin). Apart from Christ there is no good in any person at all. Thanks be to Christ Jesus that because of his death for our sin and sins we now have forgiveness, life, and salvation in him. We are justified—declared righteous—by his grace. This justifying grace attends his saints until “we reach our final end.”
Lent 4 (Laetare; 1 year) AND Proper 10 (B) (July 12, 2015)
Johann Franck’s hymn is a love song from the bride (church) to her Lord Jesus Christ! This is not as easy to see in English as in the original German which includes this line: “God’s Lamb, my Bridegroom.” Jesus is the priceless Bridegroom, pleasure, friend, and Lamb who has ransomed us, not with gold or silver, but with his precious blood (1 Peter 1:18-19). Jesus defends his bride against all evils of body and soul, especially that accuser from of old—Satan. Christians also are made able to decry fear and death. The world and its treasures hold no sway over those who in faith rely on Christ. Faithful Christians, members of the bride of Christ (Ephesians 5:22–33), fear not leaving this evil world, for then they can dwell forever before the face of their Bridegroom, their priceless treasure, in heaven.
Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado.
Based upon the Holy Gospel of today (Luke 5:1–11) this hymn by Johann Scheffler (1624–1677) focuses upon the works a Christian does after coming to faith. Believers are to deny themselves and ever affirm Christ crucified. Our minds are to be like Christ’s—humble, meek, and submissive to God. Christians are taught to live in love with one another, without abandoning the doctrine of Christ. Above all else, the Christian is called upon to cling to the cross, to cling to the means of our salvation. After the battle of this life is the eternal crown in heaven for those dying in the Christian faith.
Written in the midst of the Thirty Years’ War, Johann Heermann’s (1585–1647) hymn confesses the eternal Light shining in the midst of the darkness of this world. Further, his own son had become a Roman Catholic (though he returned to Lutheranism later). Heermann, along with his parishioners, needed hymns of comfort. The comfort provided by Christ the light is the gracious forgiveness of sins. The prayer is that Christians would be reminded of their need and comfort and that those who do not yet know Christ would hearken to His voice, that is, believe in him unto salvation. The result prayed for is that all would believe and sing the true confession of faith in unity in earth and heaven. All praise be to the Father and to the Son and to the Holy Spirit.
Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado.
For this reason alone, the confession of the Holy Trinity is not an anachronism, nor is it an unnecessary formula that impedes the message of the church. The doctrines addressed in the Lutheran Confessions are still relevant today. Therefore the Augsburg Confession remains a necessary antithesis to the doctrines of human reason, which cannot imagine the Trinity and cannot imagine any more that Christ is true man and true God.
Read MoreJohann 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.
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.
There are two parts to confession: 1) to faithfully confess one’s sins and 2) to receive absolution, that is, forgiveness of sins in Christ Jesus’ name. Johann Frank’s (1618–1677) hymn of confession is a sung confession of sins with trust that they are forgiven in him who suffered and died to rescue, save, reconcile, and set free the penitent sinner. This hymn is rightly used when we hear preached Jesus’ teaching of lost sinners being found again (whether the lost sheep and coin being found in Luke 15:1–10 or the return of the lost son in Luke 15:11–32). Such is the case when one confesses and is absolved; that penitent is forgiven and restored to a right relationship with the heavenly Father by Christ’s precious blood, as proclaimed by the pastor (John 20:19-23). The forgiven sinner’s sins are cast into the deepest sea (referring to Holy Baptism) and he or she stands cleansed from all iniquity. Thanks be to God for His mercy to sinners.
This hymn by Paul Gerhardt (1607-1676) sings the lively confession that we are protected by the creator of all things. No matter the time or circumstances his eye rests upon his own and preserves by his mercy. What can cloud this brightness? Sins. A person’s sins cause terror in the conscientious mind; only forgiveness in Christ can remove that dark blot so that it no longer stands before God as an accusation against Christians. The trials of this life can also cause doubt in the Christian. Against all the storms of this life is the promise that one is forgiven and promised a heavenly place before his face. It is fitting that our hymns should rise to the God who forgives, leads, and strengthens his saints.
The tune by Johann G. Ebeling (1637-1676), kantor of Gerhardt’s church (St. Nicholas in Berlin), aids the sung confession of faith. It rightly is sung in a quick, joyous manner.
Rev. Thomas E. Lock serves as Kantor/Assistant Pastor at Trinity Lutheran Church, Denver, Colorado.
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.
OR
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.
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.
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!
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.
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.
The consequence of a person diluting God’s Word with something that is attractive to the old Adam is disastrous. “A man gathers together an audience rather than a congregation. He replaces faith with religious interest.” One binds a man to something other than Christ, writes Giertz, who stresses that this is not meant as a judgment against “the many important attempts to reach those who from pure boredom or under the pressure of a secularized society do not come to hear God’s Word.”
Read MoreLuther 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.
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.
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.
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.
