From God the Father, Virgin-Born
From God the Father, virgin-born
From God the Father, Virgin-Born is a hymn text by Martin Luther (1524) in L.M. (8.8.8.8) meter. Translated by Frederick C. Maker. Found in elw 366, lbw 83, lsb 401, lw 74.
This hymn expresses core Lutheran Christology, emphasizing the incarnation as God's merciful condescension to human nature for salvation. It reflects the hypostatic union and serves as a poetic exposition of the Nicene Creed's central affirmations about Christ's divine and human natures.
History & Background
Martin Luther wrote this Trinitarian hymn in 1524 as part of the early Lutheran hymnic revival. It was first published in the Wittenberg Gesangbuch and became a foundational catechetical hymn for Lutheran worship and Christian education.
Hymnal Appearances
- Evangelical Lutheran Worship — 366
- Lutheran Book of Worship — 83
- Lutheran Service Book — 401
- Lutheran Worship — 74
- With One Voice — 645
Translation
Bulletin Note
Composed by Martin Luther in 1524, this hymn distills the Nicene Creed's teaching on Christ's two natures into vernacular verse, making patristic Christology accessible to the common people.
Preaching Connection
This hymn crystallizes the Gospel's answer to the Law: Christ, born of Mary, fulfills every demand of righteousness while offering sinners grace freely—the hypostatic union made lyrical.
Catechism & Confessional Connections
- Nicene Creed Three Ecumenical Creeds
Background Research
LSB 401 (Hymn of the Day for Epiphany 3, one-year). An anonymous Latin office hymn for the Epiphany, dating from between the 9th and 11th centuries. The LSB study reads it as almost a versification of the Second Article of the Nicene Creed: Christ comes down from heaven, takes flesh, dies, rises and returns, bringing us with him. Stanza 1 gives two purposes of his coming: 'By death the font to consecrate' and 'The faithful to regenerate' (Rom 6:3–4); later stanzas speak of creation restored (Rev 21:5) and the joy of the risen Christ at Emmaus (Luke 24). Translator not named in the study.
Sources: LCMS Worship, The Word in Song: Hymn of the Day Studies (Todd A. Peperkorn).
In the Church Year
Hymn of the Day (Lutheran Service Book) for: Epiphany 3
Suggested in the one-year series
- Epiphany 3 (2×)
- Epiphany (4×)
- Epiphany 1 (2×)
- Baptism of Our Lord (1×)
- Visitation (1×)
Suggested in the three-year series
- Baptism of Our Lord (2×)
- Epiphany (1×)
From LCMS Worship's published hymn suggestions, 2014–2026. The count is how many of those yearly lists suggested this hymn for that day.
Overview
An anonymous medieval office hymn for the Epiphany that is close to a versified Second Article: the only Son comes from the Father, takes flesh, dies, consecrates the font and regenerates the faithful, and will come again. Its distinctive note is Baptism. The Epiphany of the Lord at the Jordan is the moment the waters are sanctified, so the hymn joins the Lord's coming to the font where we are born again. It then prays to Christ as the rising Sun of righteousness for healing and light, asks him to abide with us as he did at Emmaus, and to shield his people until he returns. It is the Hymn of the Day for Epiphany 3 in the one-year series.
Central theme: The only Son came down and died to make the font a fountain of new birth; the Light of the world heals, abides and defends until he comes again
Structure
Six stanzas of Long Metre: the coming and its purpose, Baptism (1); incarnation, death and the renewal of creation (2); prayer to the Sun of righteousness for healing and light (3); prayer that he abide and cleanse (4); his return and protection in battle (5); Epiphany doxology (6).
Law & Gospel Shape
The Law is in the images of need: 'dull and clouded sense', 'gloom of darkness', 'the stain of sin', 'the battlefield'. The Gospel is the Son's coming, death, Baptism's regeneration, healing light, and the promise of his return.
Confessional Connections
'By death the font to consecrate, the faithful to regenerate' confesses Baptism as a means of regeneration that draws its power from Christ's death (Rom 6:3-4; Titus 3:5; SC IV: 'a life-giving water, rich in grace, and a washing of the new birth'). The LCMS study points to Luther's 'How can water do such great things?'. The Creed's shape (came down, incarnate, died, will come again) is followed closely. The prayer to Christ as 'glorious Sun' is the Epiphany confession of Christ as the Light of the nations.
Liturgical Use (Study Notes)
Epiphany 3 (one-year, Hymn of the Day); Epiphany and the Baptism of Our Lord; baptismal services; Epiphany season generally.
Historical Notes
An anonymous Latin hymn for the Epiphany office dating from between the 9th and 11th centuries (LCMS study, Todd A. Peperkorn). Hymnary credits the English to John Mason Neale; LSB alters it. The study reads it as almost a versification of the Nicene Creed's Second Article.
About the Tune
LSB sets it to DEUS TUORUM MILITUM, a Long Metre tune.
Scripture References
John 1:14, 18 Gal 4:4 Rom 6:3-4 Titus 3:5 John 3:5 Phil 2:6-8 Rev 21:5 Mal 4:2 Luke 24:29 Acts 26:17-18 Acts 1:11 Eph 6:10-17 Matt 3:13-17
Stanza by Stanza
The only Son came down to us from God the Father, born of a virgin, to consecrate the font by his death and to give the faithful new birth.
The stanza confesses the two births of the Son: eternally from the Father (John 1:18) and in time from the virgin (Gal 4:4). It then names the purpose of his coming in a way that may surprise: 'By death the font to consecrate'. Christ's death is what gives Baptism its power. Paul says we were baptised into his death (Rom 6:3-4); the water is joined to the Word and to the cross. The Epiphany connection is the Baptism of Jesus, where the Son entered the water and, as the ancient Church said, sanctified the waters for us. 'The faithful to regenerate' is Titus 3:5, the washing of regeneration.
- Scripture
- John 1:14, 18, Gal 4:4, Rom 6:3-4, Titus 3:5, John 3:5, Matt 3:13-17
- Imagery & language
- Compact credal statements; 'font' as the image for Baptism.
- Law / Gospel
- Gospel: Christ's death gives Baptism its regenerating power.
- Connection to previous
- Opening stanza: the Son's coming and its purpose.
Setting out from his home on high, he came in human flesh to die; by his death creation was restored, and new joys of life were spread abroad.
The journey of the Son: from the Father's home to human flesh to death (Phil 2:6-8). The fruit of his death is not only individual forgiveness but 'creation restored': the new creation he inaugurates (2 Cor 5:17; Rev 21:5, 'Behold, I make all things new'). 'New joys of life' recalls the resurrection joy that follows his death.
- Scripture
- Phil 2:6-8, Heb 2:14, 2 Cor 5:17, Rom 8:19-21, Rev 21:5
- Imagery & language
- Journey imagery; 'restored' and 'new' mark the new creation.
- Law / Gospel
- Gospel: Christ's death restores creation.
- Connection to previous
- Expands the coming of st. 1 into the whole saving journey.
Move on, glorious Sun, and bring the gift of healing on your wings; give the clearness of your light to every dull and clouded sense.
Christ is addressed as the 'Sun of righteousness' who rises 'with healing in his wings' (Mal 4:2), an Epiphany image of the Light shining on the nations (Isa 60:1-3). The 'dull and clouded sense' is the natural blindness of the human heart to God (2 Cor 4:4-6; Eph 4:18). Only Christ's light can clear it, as he opened the eyes of the blind (Acts 26:18, 'to open their eyes, so that they may turn from darkness to light').
- Scripture
- Mal 4:2, Isa 60:1-3, John 8:12, 2 Cor 4:4-6, Eph 4:18, Acts 26:17-18
- Imagery & language
- Christ as the sun gliding across the sky with healing wings.
- Law / Gospel
- Law: our dull and clouded sense. Gospel: Christ's light and healing.
- Connection to previous
- From what Christ has done to prayer for his light now.
Stay with us, Lord, we pray; drive away the gloom of darkness; begin your work of healing and take away the stain of sin.
'Abide with us' is the plea of the Emmaus disciples (Luke 24:29), and the LCMS study connects this stanza to the risen Christ known in the breaking of bread. The darkness here is more than ignorance: it is sin, whose 'stain' only Christ can remove (Isa 1:18; 1 John 1:7). Forgiveness is the beginning of his 'work of healing', the healing of the whole person that will be completed at the resurrection.
- Scripture
- Luke 24:29-31, John 15:4, Isa 1:18, 1 John 1:7, Ps 51:2
- Imagery & language
- Emmaus echo; the stain of sin as the deepest darkness.
- Law / Gospel
- Law: the stain of sin. Gospel: Christ's abiding presence and cleansing.
- Connection to previous
- Deepens the prayer for light into a prayer for forgiveness and presence.
Lord, you came once to earth, and we believe you will come again; be with us on the battlefield and shield your people from every harm.
The Creed's 'He will come again' (Acts 1:11) frames the present life as a battlefield between the two comings. The Christian life is warfare against the devil, the world and our flesh (Eph 6:10-17; 1 Pet 5:8-9). The petition is for Christ's presence and shield until he returns.
- Scripture
- Acts 1:11, Heb 9:28, Eph 6:10-17, 1 Pet 5:8-9, Ps 3:3
- Imagery & language
- Military imagery: battlefield and shield.
- Law / Gospel
- Gospel: Christ's coming again and his protection now.
- Connection to previous
- Looks from the first coming to the second, and asks help in between.
Glory to the Lord for his blessed Epiphany, to God whom all his hosts adore, and to the Holy Spirit evermore.
The doxology names the feast: 'this Your blest epiphany', the manifestation of the Son to the world. The Epiphany is the revelation of the Trinity, as at the Jordan, where the Father spoke and the Spirit descended on the Son.
- Scripture
- Matt 3:16-17, Titus 2:11-13, Rev 5:13
- Imagery & language
- Epiphany doxology.
- Law / Gospel
- Response of praise.
- Connection to previous
- Closing doxology.
Themes
Incarnation Christology Trinity God's mercy Divine nature