Title: Glory Be to Jesus
Author: Unknown; Italian, 18th century
Italian title: Viva! Viva! Gesu! Che per mio bene
Translation: Edward Caswall, 1814-1878
Relevant Scripture verse: “And the Lord said [to Cain], “What have you done? The voice of your brother's blood is crying to me from the ground.” – Genesis 4:10 ESV
1 Glory be to Jesus, who in bitter pains
poured for me the lifeblood from his sacred veins.
2 Grace and life eternal in that blood I find;
blest be his compassion, infinitely kind.
3 Blest through endless ages be the precious stream
which from endless torment did the world redeem.
4 Abel's blood for vengeance pleaded to the skies,
but the blood of Jesus for our pardon cries.
5 Oft as earth exulting lifts its praise on high,
angel hosts rejoicing make their glad reply.
6 Lift we, then, our voices, swell the mighty flood;
louder still and louder praise the precious blood!
When it comes to hymns, the truth is that the tune to which the text is sung is nearly if not equally important as the words of the hymn itself. Music has a way of communicating truth in its own way. A good text and a powerful tune working together makes for a good hymn.
From a young age, I remember the tune to which this hymn is set: Wem in Leidestagen. The simple melody and the powerful chords played by the organ made a deep impression on me. For this reason, the season of Lent would not be the same for me without this hymn. It is often sung during Holy Week, as the congregation ponders the suffering and the blood of Jesus, which brings us salvation and wholeness. The tune is both somber and hopeful, which makes it perfect for reflection on our human sin as well as the abundant grace that comes from Jesus’ death.
That this hymn has become quite popular among Lutheran churches is an irony of history. The author of this Italian hymn remains unknown, though different theories have been put forward. It seems clear, however, that this hymn was written in a Roman Catholic context in Italy at a time when relations between Lutherans and Roman Catholic Christians were not exactly cozy. In the eighteenth century, both Lutherans and Roman Catholics were more likely to look at each other as separate religions altogether rather than as different expressions of the Christian faith. The broad use of this hymn is one more reminder that Christian hymnody is very much an ecumenical exercise. The texts of hymns can certainly highlight differences between groups of Christians, but they can also be a source of common ground. The translation of the Italian original above became popularized among English speaking Christians first in England and then in America, as it was published in a hymn collection entitled “Hymns Ancient and Modern” in 1861. Since then, this hymn has found its way into hymnals of various traditions.
For me, the most striking image in this hymn is the reference to Abel in the fourth verse. From Genesis chapter four, not long after humans enter the scene, we get the story of the first murder. The account of Cain and Abel, the sons of Adam and Eve, has been a source of vexation for Jews and Christians. Among the many issues raised is the following question: “Why did God reject Cain’s offering of grain and accept Abel’s offering of an animal?” Various theories have been put forward. Some point to the reference in Genesis 4:4 of Abel bringing “the firstborn of his flock and of their fat portions.” Perhaps implicit in this is that Cain did not bring “the fat portions” of his produce, the best of what he had. Another theory is that perhaps God simply preferred an animal offering to an offering of grain. But both of these explanations are matters of conjecture.
A few years ago, when preparing to preach on the account of Cain and Abel for the first time, I decided to consult Martin Luther’s commentary on Genesis, and what I discovered surprised me, though knowing Luther’s theology it made perfect sense. Luther did not bother with either of the above interpretations of God’s preference for Abel’s offering. Instead, he understood God’s rejection of Cain’s offering as a rejection of his self-righteousness. To Luther’s mind, since Cain was the elder brother, he would have trusted in his status rather than on the grace of God. Before God, we cannot trust in our works, status, or righteousness. We can only receive righteousness from Him.
Cain did not understand this and either in premeditated fashion or in a fit of rage as they spoke with one another, he killed his brother Abel. The name “Abel” is the same word as “fog,” “vapor,” or “mist.” It is here one moment and then gone the next. Cain violated God’s expectation and took a human life. God declared to him that “The voice of your brother’s blood is crying to me from the ground.” Abel’s blood testifies to not only his own murder, but the existence of injustice, sin, and cruelty throughout all generations.
But the good news this hymn proclaims is that blood not only cries out for vengeance. Jesus’ blood is a precious stream and for our pardon cries. Vengeance for our sin does not get the final word. Hence our whole lives are meant to praise the precious blood with faith in the Son of God, who loved us and gave himself for us (Galatians 2:20).
You can access here a video of the Christ Church Cathedral Choir in Oxford, England singing this hymn at this link: https://duckduckgo.com/?q=Glory+Be+to+Jesus+hymn&iar=videos&iax=videos&ia=videos&iai=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3D3SzyoWC1lUc
Author: Unknown; Italian, 18th century
Italian title: Viva! Viva! Gesu! Che per mio bene
Translation: Edward Caswall, 1814-1878
Relevant Scripture verse: “And the Lord said [to Cain], “What have you done? The voice of your brother's blood is crying to me from the ground.” – Genesis 4:10 ESV
1 Glory be to Jesus, who in bitter pains
poured for me the lifeblood from his sacred veins.
2 Grace and life eternal in that blood I find;
blest be his compassion, infinitely kind.
3 Blest through endless ages be the precious stream
which from endless torment did the world redeem.
4 Abel's blood for vengeance pleaded to the skies,
but the blood of Jesus for our pardon cries.
5 Oft as earth exulting lifts its praise on high,
angel hosts rejoicing make their glad reply.
6 Lift we, then, our voices, swell the mighty flood;
louder still and louder praise the precious blood!
When it comes to hymns, the truth is that the tune to which the text is sung is nearly if not equally important as the words of the hymn itself. Music has a way of communicating truth in its own way. A good text and a powerful tune working together makes for a good hymn.
From a young age, I remember the tune to which this hymn is set: Wem in Leidestagen. The simple melody and the powerful chords played by the organ made a deep impression on me. For this reason, the season of Lent would not be the same for me without this hymn. It is often sung during Holy Week, as the congregation ponders the suffering and the blood of Jesus, which brings us salvation and wholeness. The tune is both somber and hopeful, which makes it perfect for reflection on our human sin as well as the abundant grace that comes from Jesus’ death.
That this hymn has become quite popular among Lutheran churches is an irony of history. The author of this Italian hymn remains unknown, though different theories have been put forward. It seems clear, however, that this hymn was written in a Roman Catholic context in Italy at a time when relations between Lutherans and Roman Catholic Christians were not exactly cozy. In the eighteenth century, both Lutherans and Roman Catholics were more likely to look at each other as separate religions altogether rather than as different expressions of the Christian faith. The broad use of this hymn is one more reminder that Christian hymnody is very much an ecumenical exercise. The texts of hymns can certainly highlight differences between groups of Christians, but they can also be a source of common ground. The translation of the Italian original above became popularized among English speaking Christians first in England and then in America, as it was published in a hymn collection entitled “Hymns Ancient and Modern” in 1861. Since then, this hymn has found its way into hymnals of various traditions.
For me, the most striking image in this hymn is the reference to Abel in the fourth verse. From Genesis chapter four, not long after humans enter the scene, we get the story of the first murder. The account of Cain and Abel, the sons of Adam and Eve, has been a source of vexation for Jews and Christians. Among the many issues raised is the following question: “Why did God reject Cain’s offering of grain and accept Abel’s offering of an animal?” Various theories have been put forward. Some point to the reference in Genesis 4:4 of Abel bringing “the firstborn of his flock and of their fat portions.” Perhaps implicit in this is that Cain did not bring “the fat portions” of his produce, the best of what he had. Another theory is that perhaps God simply preferred an animal offering to an offering of grain. But both of these explanations are matters of conjecture.
A few years ago, when preparing to preach on the account of Cain and Abel for the first time, I decided to consult Martin Luther’s commentary on Genesis, and what I discovered surprised me, though knowing Luther’s theology it made perfect sense. Luther did not bother with either of the above interpretations of God’s preference for Abel’s offering. Instead, he understood God’s rejection of Cain’s offering as a rejection of his self-righteousness. To Luther’s mind, since Cain was the elder brother, he would have trusted in his status rather than on the grace of God. Before God, we cannot trust in our works, status, or righteousness. We can only receive righteousness from Him.
Cain did not understand this and either in premeditated fashion or in a fit of rage as they spoke with one another, he killed his brother Abel. The name “Abel” is the same word as “fog,” “vapor,” or “mist.” It is here one moment and then gone the next. Cain violated God’s expectation and took a human life. God declared to him that “The voice of your brother’s blood is crying to me from the ground.” Abel’s blood testifies to not only his own murder, but the existence of injustice, sin, and cruelty throughout all generations.
But the good news this hymn proclaims is that blood not only cries out for vengeance. Jesus’ blood is a precious stream and for our pardon cries. Vengeance for our sin does not get the final word. Hence our whole lives are meant to praise the precious blood with faith in the Son of God, who loved us and gave himself for us (Galatians 2:20).
You can access here a video of the Christ Church Cathedral Choir in Oxford, England singing this hymn at this link: https://duckduckgo.com/?q=Glory+Be+to+Jesus+hymn&iar=videos&iax=videos&ia=videos&iai=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3D3SzyoWC1lUc