Evangelical Lutheran Hymnary Handbook

— Hymn Texts and Tunes —

(TUNES ARE IN ITALIC CAPITAL LETTERS.)

Jerusalem the golden* ◊ 534

(See: The world is very evil)

Jerusalem, my happy home ◊ 539

This hymn has a most complicated history. There is a lengthy discussion of it in Julian’s Dictionary of Hymnology, to which we refer the reader. It seems that the hymn in its original form is based on a passage from a collection of the writings of Augustine of Hippo, known as The Meditations of St. Augustine (Liber Meditationum), in which the Church Father meditated on the joys of the heavenly Jerusalem. This passage begins: “Mater Hierusalem, Civitas Sancta Dei.” In the British Museum there is a manuscript of the late sixteenth or early seventeenth century, containing a poem of the twenty-six stanzas, entitled “A Song Mad(e) by F. B. P., to the Tune of Diana.” It is included in the English Hymnal, in modern English, as follows:

1. Jerusalem my happy home,

When shall I come to thee?

When shall my sorrows have an end?

Thy joys when shall I see?

2. O happy harbor of the saints!

O sweet and pleasant soil!

In thee no sorrow may be found,

No grief, no care, no toil.

3. In thee no sickness may be seen,

No hurt, no ache, no sore:

In thee there is no dread of death,

But life forevermore.

4. No dampish mist is seen in thee,

No cold nor darksome night:

There every soul shines as the sun;

There God himself gives light.

5. There lust and lucre cannot dwell;

There envy bears no sway;

There is no hunger, heat, nor cold,

But pleasure every way.

6. Jerusalem, Jerusalem,

God grant I once may see

Thy endless joys, and of the same

Partaker aye may be!

7. Thy walls are made of precious stones,

Thy bulwarks diamonds square;

Thy gates are of right orient pearl,

Exceeding rich and rare.

8. Thy turrets and thy pinnacles

With carbuncles do shine;

Thy very streets are paved with gold,

Surpassing clear and fine.

9. Thy houses are of ivory,

Thy windows crystal clear;

Thy tiles are made of beaten gold—

O God, that I were there!

10. Within thy gates no thing doth come

That is not passing clean,

No spider’s web, no dirt, no dust,

No filth may there be seen.

11. Ah, my sweet home, Jerusalem,

Would God I were in thee!

Would God my woes were at an end,

Thy joys that I might see!

12. Thy saints are crowned with glory great;

They see God face to face;

They triumph still, they still rejoice:

Most happy is their case.

13. We that are here in banishment

Continually do mourn;

We sigh and sob, we weep and wail,

Perpetually we groan.

14. Our sweet is mixed with bitter gall,

Our pleasure is but pain,

Our joys scarce last the looking on,

Our sorrows still remain.

15. But there they live in such delight,

Such pleasure, and such play

As that to them a thousand years

Doth seem as yesterday.

16. Thy vineyards and thy orchards are

Most beautiful and fair,

Full furnishèd with trees and fruits

Most wonderful and rare.

17. Thy gardens and thy gallant walks

Continually are green;

There grow such sweet and pleasant flowers

As nowhere else are seen.

18. There’s nectar and ambrosia made,

There’s musk and civet sweet;

There many a fair and dainty drug

Is trodden under feet.

19. There cinnamon, there sugar grows,

There nard and balm abound;

What tongue can tell or heart conceive

The joys that there are found?

20. Quite through the streets with silver sound

The flood of life doth flow,

Upon whose banks on every side

The wood of life doth grow.

21. There trees forevermore bear fruit

And evermore do spring;

There evermore the angels sit

And evermore do sing;

22. There David stands with harp in hand

As master of the choir;

Ten thousand times that man were blest

That might this music hear.

23. Our Lady sings Magnificat

With tune surpassing sweet;

And all the virgins bear their parts,

Sitting about her feet.

24. Te Deum doth Saint Ambrose sing,

Saint Austin doth the like;

Old Simeon and Zachary

Have not their songs to seek.

25. There Magdalene hath left her moan

And cheerfully doth sing

With blessed saints whose harmony

In every street doth ring.

26. Jerusalem, my happy home,

Would God I were in thee!

Would God my woes were at an end

Thy joys that I might see!

The identity of F. B. P. has not been established. It may mean “Francis Baker, Presbyter,” a secular priest who is said to have been imprisoned in the Tower of London. The claim of the Roman Catholics that the author of the hymn is Father Laurence Anderton, alias John Brerely, S. J., who lived in the days of Charles I, is also unfounded.

A hymn published in 1585 at London by John Windet, entitled “The Glasse of Vaine-Glorie,” composed by W. P. (W. Prid), Doctor of Laws, in forty-four stanzas, bears in part a close resemblance to the “Song by F. B. P.” so that it is likely that he made some use of it. David Dickson (1583-1662), a Scotch Presbyterian minister, published a version, beginning “O Mother dear, Jerusalem,” based on the two foregoing texts. A still later form, published in 1795, in the Eckington Collection, has been attributed to James Montgomery but is very likely the work of the editor of the collection, Joseph Bromehead.

What has perhaps been the most popular form of the hymn appeared in Collection of Above Six Hundred Hymns, Doncaster, 1801, as a new supplement to the Psalms of Isaac Watts. This cento contained seven stanzas. Our text has five of these. We have been unable to trace the origin of Stanza 6. [Handbook to The Lutheran Hymnal]

THIS old hymn has been drawn from a poem found in a manuscript now kept in the British Museum, dating probably from the close of the 16th century. The poem contains 24 stanzas, thought to be based upon a certain portion of St. Augustine’s Meditations. The only mark of authorship is “F. B. P.”, which letters have been the object of many guesses. The cento, found in The Lutheran Hymnary, is claimed to have been rendered by Joseph Bromehead and was first printed in 1795. Bromehead was born in 1748 and was educated in Queen’s College, Oxford. He served as curate of Eckington, Derbyshire, where he died in 1826. He was the author of several psalm versions and the popular form of this hymn.

Our present hymn has a long history, which, however, would scarcely interest the majority of the readers of this work. The writings of the ancient church fathers have often been the source of inspiration to the older German and English hymn writers: It is thought that this hymn is based upon an old Latin hymn by Cardinal Damiani, “Ad perennis vitae fontem,” and, since this is found in the so-called Augustine’s Meditations, this Latin hymn has also been ascribed to Augustine. There are found two English variants of “Jerusalem, my happy home.” One is the above mentioned hymn marked “F. B. P.”, beginning thus:

Hierusalem my happie home,;

When shall I come to thee?

When shall my sorrows have an end,

The ioyes when shall I see?

The other, marked “W. Prid.”, has 44 stanzas and begins with the words:

O mother deare, Hierusalem, Jehoua’s throne on hie! O Sacred Cittie, Queen and Wife, O Christ eternally. (1585). [Dahle, Library of Christians Hymns]

Jerusalem, thou city fair and high ◊ 541

Jerusalem, du hochgebaute Stadt.

Wollt’ Gott, ich wär’ in dir!

Mein sehnlich Herz so gross Verlangehat

Und ist nicht mehr bei mir.

Weit über Berg und Tale,

Weit über blaches Feld

Schwingt es sich überalle

Und eilt aus dieser Welt.

O schöner Tag und noch viel schönre Stund’,

Wann wirst du kommen schier,

Da ich mit Lust, mit freiem Freudenmund

Die Seele geb’ von mir

In Gottes treue Hände

Zum auserwählten Pfand,

Dass sie mit Heil anlände

In jenem Vaterland!

Im Augenblick wird die erheben sich

Bis an das Firmament,

Wenn sie verlässt so sanft, so wunderlich

Die Stätt’ der Element’,

Fährt auf Eliä Wagen,

Mit engelischer Schar,

Die sie in Händen tragen,

Umgeben ganz und gar.

O Ehrenburg, sei nun gegrüsset mir,

Tu auf die Gnadenpfort’!

Wie grosse Zeit hat mich verlangt nach dir,

Eh’ ich gekommen fort

Aus jenem bösen Leben,

Aus jener Nichtigkeit,

Und mir Gott hat gegeben

Das Erb’ der Ewigkeit!

Was für ein Volk, waa für ein’ edle Schar

Kommt dort gezogen schon?

Was in der Welt von Auserwählten war,

Seh’ ich, die beste Kron’,

Die Jesus mir, der Herre,

Entgegen hat gesandt,

Da ich noch war so ferne

In meinem Tränenland.

Propheten gross und Patriarchen hoch,

Auch Christen insgemein,

Die weiland dort trugen des Kreuzes Joch

Und der Tyrannen Pein,

Schau’ ich in Ehren schweben,

In Freiheit überall,

Mit Klarheit heil umgeben.

Mit sonnenlichtem Strahl.

Wenn dann zuletzt ich angelanget bin

Im schönen Paradeis,

Von höchster Freud’ erfüllet wird der Sinn,

Der Mund von Lob und Preis.

Das Halleluja reine

Singt man in Heiligkeit,

Das Hosianna feine

Ohn’ End’ in Ewigkeit.

Mit Jubelklang, mit Instrumenten schön,

In Chören ohne Zahl,

Dass von dem Klang und von dem süssen Ton

Erbebt der Freudensaal;

Mit hundertausend Zungen,

Mit Stimmen noch viel mehr,

Wie von Anfang gesungen

Das himmelische Heer.

This was Dr. Francis Pieper’s favorite hymn and was sung at his funeral in Holy Cross Church, St. Louis, June 6, 1931. Johann Meyfart published this hymn in his Tuba Novissima, Coburg, 1626. This work contained four sermons preached by Meyfart at Coburg on Death, Judgment, Eternal Life, and Eternal Punishment. The hymn was the conclusion of the third sermon, based on Matt. 17:1-9, entitled “On the Joy and Glory which All the Elect are to Expect in the Life Everlasting.” Lauxmann says of the hymn:

The hymn is a precious gem in our Treasury of Song, in which one clearly sees that from it the whole heart of the poet shines out on us. Meyfart had his face turned wholly to the future, to the Last Things; and with a richly fanciful mysticism full of deep and strong faith he united a flaming zeal for the House of the Lord and against the abuses of his times.

The famous Chinese missionary pioneer Karl Gützlaff died with the words on his lips “Would God I were in Thee!” The noted painter Julius Schnorr von Carolsfeld’s last work was the illustration of this hymn, and this hymn was also sung at his funeral.

No doubt the popularity of this hymn has been aided by its tune “Jerusalem, du hochgebaute Stadt” from the pen of Melchior Frank, director of the choir at Coburg when Meyfart wrote the hymn. It was first printed at Erfurt, after the death of both, in the Christlich… Gesangbuch, 1663. Too much cannot be said of the beauty and effectiveness of this melody, which breathes the spirit of joyous triumph over death and the grave. It must not be played too slowly. It ranks with the best gems of our Evangelical hymnodical treasures.

The translation is by Catherine Winkworth, second series, Lyra Germanica, 1858. altered.

[Handbook to The Lutheran Hymnal]

THIS beautiful hymn was printed in Coburg, 1626, in the author’s Tuba Novissima, a book containing four sermons on The Last Things: Death, Judgment, Everlasting Life, and Everlasting Punishment. The hymn is appended at the close of the third sermon, which was based upon Matthew 17:1-9. It has the following title: Concerning the Joy and Glory awaiting the Elect in Eternal Life. The original has 8 stanzas. The hymnologist, Söderberg, says concerning this hymn: “The deep misery brought on by The Thirty Years’ War was, in a great measure, responsible for the turning of many minds away from earthly things toward heaven, where there shall be ‘no more sorrow, nor crying, nor any more pain.’ J. M. Meyfart gave a beautiful expression to this sentiment through his hymn of praise concerning the glory of the New Jerusalem. This hymn is based upon the 21st chapter of Revelation. It has also been given an exceptionally beautiful melody and has been included in the great majority of German hymn books. In a tone of joyful assurance Meyfart’s hymn expresses the glorious hope of the faithful, that those who persevere unto the end, those who have overcome the world, shall enter into the eternal Sabbath rest of God in the Land of the Living.” Lauxmann calls this hymn “a precious gem in our Treasury of Song, in which one clearly sees that from it the whole heart of the poet shines out on us. Meyfart had his face wholly turned to the Future, to the Last Things, and with a richly fanciful mysticism, full of deep and strong faith, he united a flaming zeal for the House of the Lord, and against the abuses of his times.” (Translation by J. Mearns). This hymn was the favorite hymn of the well known missionary to China, Charles Gützlaff. He died in Hong-Kong, August 9, 1851, and his last words were: “Would God, I were in Thee.” It may also be of interest to mention that the famous painter, Julius Schnorr, of Carolsfeld, made an illustration for this hymn as his last work, and this hymn was sung at his funeral. The English translation was rendered by Miss C. Winkworth, 1858, for her Lyra Germanica. There are at least ten other English versions. [Dahle, Library of Christians Hymns]

Jesus came, the heavens adoring ◊ 89

This hymn by Godfrey Thring appeared in Chope’s Hymnal, 1864. It beautifully emphasizes the advents of the Lord: in humility for redemption; in mercy to the sinner; and in glory. [Handbook to The Lutheran Hymnal]

Jesus Christ is risen today ◊ 352

This triumphant Easter hymn is based upon a Latin original, at least as to the theme and the first stanza. The Latin original, of which there are a number of texts dating from the fourteenth century upward, begins:

1. Surrexit Christus hodie

Humano pro solamine,

2. Mortem qui passus pridie

Miserrimo pro homine.

3. Mulieres, o tremulae,

In Galilaeam pergite, etc.

Some texts have four, some six, and some eleven stanzas. The Latin author is unknown.

The English version of the hymn became popular in English circles by its appearance in the Supplement to the New Version of Brady and Tate, edition c. 1816. The first English translation appeared in 1708 in Lyra Davidica, etc., London (J. Walsh). It was in three stanzas, of which the first was substantially our first above. In Arnold’s Compleat Psalmodist, 2d edition, 1749, the modern English version appeared. The first stanza of the first translation was slightly changed, and new Stanzas 2 and 3 were added. These are substantially as above. Then in Lord Selborne’s Book of Praise, 1862, and Thring’s Collection, 1882, the doxology, as above, was added. [Handbook to The Lutheran Hymnal]

Jesus Christ, my sure Defense ◊ 532

Jesus, meine Zuversicht

Und mein Heiland ist im Leben;

Dieses weiss ich, sollt’ ich nicht

Darum mich zufrieden geben,

Was die lange Todesnacht

Mir auch für Gedanken macht?

Jesus, er, mein Heiland, lebt;

Ich werd’ auch das Leben schauen,

Sein, wo mein Erlöser schwebt;

Warum sollte mir denn grauen?

Lässet auch ein Haupt sein Glied,

Welches es nicht nach sich zieht?

Ich bin durch der Hoffnung Band

Zu genau mit ihm verbunden;

Meine starke Glaubenshand

Wird in ihn gelegt befunden,

Dass mich auch kein Todesbann

Ewig von ihm trennen kann.

Ich bin Fleisch und muss daher

Auch einmal zu Asche werden;

Das gesteh’ ich, doch wird er

Mich erwecken aus der Erden,

Dass ich in der Herrlichkeit

Um ihn sein mög’ allezeit.

Dann wird eben diese Haut

Mich umgeben, wie ich gläube,

Gott wird werden angeschaut

Dann von mir in diesem Leibe,

Und in diesem Fleisch werd’ ich

Jesum sehen ewiglich.

Dieser meiner Augen Licht

Wird ihn, meinen Heiland, kennen;

Ich, ich selbst kein Fremder nicht,

Werd’ in seiner Liebe brennen;

Nur die Schwachheit um und an

Wird von mir sein abgetan.

Was hier kranket, seufzt und fleht,

Wird dort frisch und herrlich gehen;

Irdisch werd’ ich ausgesät,

Himmlisch werd’ ich auferstehen;

Hier geh’ ich natürlich ein,

Nachmals werd’ ich geistlich sein.

Seid getrost und hocherfreut,

Jesus trägt euch, meine Glieder!

Gebt nicht Raum der Traurigkeit!

Sterbt ihr, Christus ruft euch wider,

Wenn die letzt’ Drommet’ erklingt,

Die auch durch die Gräber dringt.

Lacht der finstern Erdenkluft,

Lacht des Todes und der Höllen;

Denn ihr sollt euch durch die Luft

Eurem Heiland zugesellen!

Dann wird Schwachheit und Verdruss

Liegen unter eurem Fuss.

Nur dass ihr den Geist erhebt

Von den Lüsten dieser Erden

Und euch dem schon jetzt ergebt,

Dem ihr beigefügt wollt werden

Schick das Herze da hinein,

Wo ihr ewig wünscht zu sein!

THIS beautiful hymn is based upon Job 19:25-27: “But as for me I know that my Redeemer liveth, and at last He will stand forth upon the earth: and after my skin, even this body, is destroyed, yet out from my flesh shall I see God.” Also upon 1 Cor. 15:35 and the following verses. The hymn appeared for the first time in Crüger-Runge’s Gesangbuch, 1653; it consisted of 10 stanzas and had no author’s name attached. Luise Henriette of Brandenburg, the wife of the elector, Friedrich Wilhelm, was for a long time considered by German writers as the author of this hymn.

Others have held that historical proof of authorship was lacking, and the question has not yet been definitely settled. Among the zealous workers for hymn singing in the Reformed Church during the first half of the 17th century, Luise Henriette (born Princess of Orange) was a forceful leader. This highly gifted princess (b. 1627, d. 1667, see Vol. I, No. 157) who, during the time of trial for Paul Gerhardt in Berlin, took his part and sought to help him, labored with great zeal to improve congregational singing. For this purpose she published a hymn book in which were included the best of Luther’s hymns and later productions. Four of the hymns in this book are accredited to Luise Henriette. But whether these hymns were written by her or dedicated to her by other authors, has always been a mooted question. She was only 26 years old when this book was published. It is| certain, that if these four hymns were not written by her they proceeded from the religious circles to which she belonged. Lauxmann is of the opinion that she did compose this hymn as she, at the age of 22, lost her first-born child. The hymnologist Rambach recognized in this hymn a masterpiece of Christian poetry. Winterfeld says that it is and will always remain a gem among the spiritual songs of the Evangelical Church. Our English translation was rendered by Miss Winkworth in her Chorale Book for England, 1863. An earlier translation by Miss Winkworth appeared in her Lyra Germanica, 1855, beginning with the words “Jesus, my Redeemer, lives!” This is the first line of the second stanza in the version found in The Lutheran Hymnary. In both versions the hymn is abbreviated. In The Lutheran Hymnary, stanzas 1, 2, 3, 6, 7, and 10 of the original have been included. The Danish translation of the entire hymn was rendered by Fredrik Rostgaard, 1742. Landstad’s hymn book contains all 10 stanzas. [Dahle, Library of Christians Hymns]

Jesus Christ, our blessed Savior ◊ 316-317

This hymn is from the Latin by John Huss, included in the Monumentorum Joannis Hus, altera pars, Nürnberg, 1558. His authorship is doubtful, however. Wackernagel gives the hymn in three forms, one of ten, a second of nine, and a third of seven stanzas. The last reads:

1. Iesus Christus, nostra salus,

Quod reclamat omnis malus,

Nobis in sui memoriam

Dedit hane panis hostiam.

2. O quam sanetus panis iste!

Tu solus es, Iesu Christe,

Caro, cibus, sacramentum,

Quo non maius est inventum.

3. Hoc donum suavitatis

Charitasque deitatis,

Virtutis eucharistia,

Communionis gratia.

4. Ave deitatis forma,

Dei unionis norma:

In te quisque delectatur,

Qui te fide speculatur.

5. Non es panis, sed es Deus,

Homo, liberator meus,

Qui in cruce pependisti

Et in carne defecisti.

6. Esca, digna angelorum,

Pietatis lux sanctorum:

Lex moderna approbavit,

Quod antiqua figuravit.

7. Salutare medicamen.

Peccatorum relevamen,

Pasce nos, a malis leva,

Duc nos, ubi est lux tua.

Martin Luther gave the hymn a German form in ten stanzas, in Eyn Enchiridion, Erfurt, 1524, as follows:

1. Jesus Christus, unser Heiland,

Der von uns den Gotteszorn wandt’,

Durch das bitter Leiden sein

Half er uns aus der Hölle Pein.

2. Dass wir nimmer des vergessen,

Gab er uns sein’n Leib zu essen,

Verborgen im Brot so klein,

Und zu trinken sein Blut im Wein.

3. Wer sich will zu dem Tisch machen,

Der hab’ wohl acht auf sein’ Sachen;

Wer unwürdig hinzugeht,

Für das Leben den Tod empfäht.

4. Du sollst Gott den Vater preisen,

Dass er dich so wohl wollt’ speisen

Und für deine Missetat

In den Tod sein’n Sohn geben hat.

5. Du sollst glauben und nicht wanken,

Dass es Speise sei den Kranken,

Den’n ihr Herz von Sünden schwer

Und vor Angst ist betrübet sehr.

6. Solch’ gross’ Gnad’ und Barmherzigkeit

Sucht ein Hen in grosser Arbeit.

Ist dir wohl, so bleib davon,

Dass du nicht kriegest bösen Lohn!

7. Er spricht selber: Kommt, ihr Armen.

Lasst mich über euch erbarmen!

Kein Arzt ist dem Starken not,

Sein’ Gunst wird an ihm gar ein Spott.

8. Hätt’st du dir was konnt erwerben,

Was dürft’ ich denn für dich sterben?

Dieser Tisch auch dir nicht gilt,

So du selber dir helfen willt.

9. Glaubst du das von Herzensgrunde

Und bekennest mit dem Munde,

So bist du recht wohl geschickt,

Und die Speis’ dein’ Seel’ erquickt.

10. Die Frucht soll auch nicht ausbleiben,

Deinen Nächsten sollst du lieben,

Dass er dein geniessen kann,

Wie dein Gott an dir hat getan.

The English text follows Luther, omitting Stanzas 6 and 10. The translator is unknown. [Handbook to The Lutheran Hymnal]

Jesus Christ, our Lord most holy ◊ 285

Jezu Kriste, Pane mily,

Beránku Bozi nevinny,

Vznesls, vznesls na kriz ruce svoje,

Pro ne-, pro nespraved’nosti moje.

Plac Ho, clovece mizerny,

Pohled, jak jest milosrdny;

Jezís, Jezís na krízi umírá,

Slunce, slunce svou jasnost zahryvá.

Pán rekl ostatní slova,

Sklonila se jeho hlava;

Matka, matka pod Nim zalostivá

Stojí, stojí, sotva ze jest zivá.

Opona se iest roztrhla.

Zeme se ukrutne trásla,

Skály, skály tvrdé se pukaly,

Mrtví, mrtví z hrobu ven vstávali.

Naskrze mu bok probili,

Krev I vodu vycedili;

Smyj se, smyj se nasimi slzami

Jezu, Jezu smiluj se nad námi.