Hail to the Lord's Anointed
Hail to the Lord's Anointed, Great David's greater Son!
Hail to the Lord's Anointed is a hymn text by James Montgomery (1821) in 8.7.8.7 D meter. Found in CW21 384, CW93 93, ELH 103, ch95 140. Sung to CONSOLATION.
The hymn interprets Psalm 72's royal messianism as fulfilled in Christ, emphasizing his justice, mercy, and universal reign over all nations. It expresses Lutheran hope in Christ's ultimate restoration of creation and vindication of the oppressed through divine governance.
History & Background
James Montgomery, a prolific English hymnodist and social reformer, wrote this text in 1821 as a paraphrase of Psalm 72, applying the royal psalm's themes to Christ. It was first published in Montgomery's hymnal collections and has become a standard Christmas and Advent hymn in English-speaking churches.
Scripture References Psalm 72 is a prayer for blessing upon God’s anointed king, st. 1 = w. 1-4 probably intended for use in a liturgy for coronation. Later Jewish traditions and the early church saw in it a description of Messiah’s st. 2 = w. 5-8 righteous reign. The psalm expresses the people’s desire that God st. 3 = w. 9-11 so endow the king that righteousness and justice will characterize st. 4 = w. 12-14 his reign (v. 1). This king will be worthy of high praise, for he will st. 5 = w. 15-16 defend the poor and crush the oppressor (st. 1); his reign of st. 6 = w. 17-19 204 PSALMS refreshing peace and blessing will extend “over every nation” (st. 2). All nations will submit to him and bring him tribute (st. 3). He will rescue the poor, oppressed, and needy, for they are “precious in his sight” (st. 4). Prayers for the longevity and prosperity of his kingdom and praise for him will never cease (st. 5). His name will endure forever, as will his blessings among all nations, invoking eternal praise of the God whose glory fills creation (st. 6; see also Ps. 101). James Montgomery (b. Irvine, Ayrshire, Scotland, 1771; d. Sheffield, Yorkshire, England, 1854) wrote this text for Christmas 1821 as an ode based on Psalm 72. It was first published in its entirety (eight stanzas) in 1822 in Adam Clarke’s Commentary on the Bible, and later that year Montgomery also published it in his Songs of Zion. Montgomery’s original paraphrase contains explicit Christian messianic overtones; Bert Polman’s 1985 revision brings the versification closer to the biblical text. Other partial settings of Psalm 72 are at 359,412, 541, and 630. The son of Moravian parents who died on a West Indies mission field while he was in boarding school, Montgomery inherited a strong religious bent, a passion for missions, and an independent mind. He was editor of the Sheffield Iris (1796-1827), a newspaper that sometimes espoused radical causes. Montgomery was imprisoned briefly when he printed a song that celebrated the fall of the Bastille and again when he described a riot in Sheffield that reflected unfavorably on a military commander. He also protested against slavery, the lot of boy chimney sweeps, and lotteries. Associated with Christians of various persuasions, Montgomery supported missions and the British Bible Society. He published eleven volumes of poetry, mainly his own, and at least four hundred hymns. Some critics judge his hymn texts to be equal in quality to those of Isaac Watts
Hymnal Appearances
- Christian Worship: Hymnal — 384
- Christian Worship — 93
- Evangelical Lutheran Hymnary — 103
- Chalice Hymnal — 140
- Evangelical Lutheran Worship — 259
- Glory to God — 89
- The Hymnal 1982 — 616
- Lutheran Book of Worship — 87
- Lutheran Service Book — 398
- Lift Up Your Hearts — 72
- Lutheran Worship — 82
- New Century Hymnal — 104
- Psalter Hymnal — 72
- The Lutheran Hymnal — 59
- United Methodist Hymnal — 203
- Voices Together — 184
Liturgical Use
Advent; Epiphany; Ascension celebrations; also suitable as a missionary song.
Bulletin Note
Written by James Montgomery in 1821, this hymn reinterprets the messianic promises of Psalm 72 through Christ's person and work, making ancient royal theology a living hope for justice and redemption.
Preaching Connection
This hymn transforms Psalm 72's royal vision into christological confession, allowing the congregation to voice their conviction that Christ's justice condemns wickedness while his mercy extends to the suffering and marginalized.
Stanza Arc
The narrative or theological arc traced by this tune's stanzas: Christ's advent and universal reign: from his anointed coming through his subduing of evil, merciful renewal of creation, establishment of peace and justice, to the eternal kingdom worshipped by all nations
In the Church Year
Hymn of the Day (Lutheran Service Book) for: Epiphany 5
Suggested in the one-year series
- Trinity 18 (3×)
- Epiphany (2×)
- Epiphany 2 (2×)
- Quinquagesima (2×)
- Advent 3 (1×)
- Baptism of Our Lord (1×)
Suggested in the three-year series
- Epiphany 5 (3×)
- Epiphany (2×)
- Advent 3 (1×)
- Epiphany 2 (1×)
- Epiphany 3 (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
A Christological paraphrase of Psalm 72, the royal psalm of Solomon, which the church has always read as a prophecy of the Messiah. Montgomery greets Christ as David's greater Son whose reign has begun (st. 1), describes his care for the poor and oppressed (st. 2), his reign like rain bringing peace and righteousness (st. 3), the nations coming with gifts (st. 4-5), and his eternal, victorious kingdom whose name is Love (st. 6). Montgomery, an abolitionist, gave special weight to the King's justice for the oppressed.
Central theme: Christ the Messianic King, whose reign brings justice, peace, and salvation to all nations
Structure
Following Ps 72: the King and his justice (1-2), his blessing like rain (3), the nations' homage (4-5), his eternal reign (6).
Law & Gospel Shape
Gospel: the King comes to rescue the condemned and dying (st. 2). Judgment on oppression is implied.
Confessional Connections
Christ's kingdom of grace and kingdom of glory; the Messianic reading of the Psalms (Luke 24:44).
Liturgical Use (Study Notes)
Epiphany (Ps 72 is the traditional Epiphany psalm); Advent; Christ the King; missions; social-justice themes.
Historical Notes
Montgomery (1771-1854), a Moravian-raised newspaper editor in Sheffield, was jailed twice for his political writing and campaigned against slavery. First sung at a Moravian Christmas service in 1821.
About the Tune
FREUT EUCH, IHR LIEBEN (Leipzig, 1573) in TLH — a German chorale paired with an English text.
Scripture References
Ps 72 Isa 11:1-5 Isa 61:1-3 Luke 4:16-21 Isa 60:1-6 Matt 2:11 Luke 1:32-33 1 John 4:8
Stanza by Stanza
Hail the Lord's Anointed, David's greater Son, whose reign has begun at the appointed time; he comes to break oppression, free captives, take away sin, and rule justly.
'The Lord's Anointed' translates Messiah/Christ (Ps 2:2; Acts 4:26). 'Great David's greater Son' — Jesus is David's descendant yet David's Lord (Matt 22:41-45). 'In the time appointed' (Gal 4:4) and 'His reign on earth begun' declare that the kingdom is already present in Christ's first coming (Mark 1:15). The four infinitives summarize Christ's mission: break oppression and free captives (Isa 61:1; Luke 4:18), take away transgression (John 1:29), and rule in equity (Ps 72:2; Isa 11:4). Note that forgiveness of sin stands at the center of the list — the King's justice includes the justification of sinners.
- Scripture
- Ps 2:2, Ps 72:1-4, Matt 22:41-45, Gal 4:4, Isa 61:1, Luke 4:18, John 1:29, Isa 11:4
- Imagery & language
- Royal acclamation; breaking chains.
- Law / Gospel
- Gospel — the King's saving reign.
- Connection to previous
- Opening acclamation.
He comes quickly to help those who suffer wrong, the poor and needy, and the weak; he turns their sighs to songs and their darkness to light, for those condemned and dying are precious to him.
Ps 72:12-14 ('He delivers the needy when he calls, the poor and him who has no helper… precious is their blood in his sight'). Christ's care for the oppressed is real and physical (Luke 7:22), but the last two lines widen it to the spiritual condition of all: 'souls, condemned and dying' — that is every sinner under the Law (Rom 5:12; Eph 2:1). The astonishing Gospel claim is that such souls are 'precious in His sight.' 'Songs for sighing' and 'darkness… to light' echo Isa 61:3 and Isa 9:2.
- Scripture
- Ps 72:12-14, Isa 35:3-4, Isa 61:3, Isa 9:2, Luke 7:22, Eph 2:1-5
- Imagery & language
- Succor; sighs and songs; darkness and light.
- Law / Gospel
- Gospel — rescue of the condemned.
- Connection to previous
- Details the rescue promised in st. 1.
He will come like rain on the earth, causing joy and hope to spring up like flowers; peace will go before him on the mountains, and righteousness will flow from hill to valley like fountains.
Ps 72:6-7 ('May he be like rain that falls on the mown grass… In his days may the righteous flourish, and peace abound'). Rain is an image of grace that comes down from God, unearned, and makes barren ground fruitful (Isa 55:10-11; Hos 6:3). 'Peace, the herald' on the mountains recalls Isa 52:7 ('How beautiful upon the mountains are the feet of him who brings good news, who publishes peace'). Righteousness 'in fountains' echoes Amos 5:24. In Christian terms, Christ's righteousness flows to sinners and bears fruit in their lives.
- Scripture
- Ps 72:6-7, Isa 55:10-11, Isa 52:7, Amos 5:24, Hos 6:3, Isa 45:8
- Imagery & language
- Rain on fields; flowers springing; fountains flowing from hills.
- Law / Gospel
- Gospel — grace like rain.
- Connection to previous
- Describes the effects of the King's coming.
The desert nomad of Arabia will bow before him, the Ethiopian stranger will come to see his glory, and ships from the islands will bring the ocean's wealth as tribute at his feet.
Ps 72:9-10 ('May desert tribes bow down before him… may the kings of Tarshish and of the coastlands render him tribute; may the kings of Sheba and Seba bring gifts'). The nations named are the ends of the known world: Arabia, Ethiopia, the 'isles' (distant coastlands). The church reads this as fulfilled in the Magi (Matt 2:1-11) and in the Ethiopian eunuch (Acts 8:26-39), and in the whole Gentile mission (Isa 60:5-9). The Gospel is for every people.
- Scripture
- Ps 72:9-11, Isa 60:5-9, Matt 2:1-11, Acts 8:26-39, Rev 21:24-26
- Imagery & language
- Desert traveler; Ethiopian; ships from the isles; tribute.
- Law / Gospel
- Gospel — the nations gathered.
- Connection to previous
- From the King's blessings to the nations' response.
Kings will bow and bring gold and incense; all nations will worship and praise him; prayer and vows will rise to him continually; his kingdom will grow without end.
Ps 72:11, 15 ('May all kings fall down before him… May prayer be made for him continually'). 'Gold and incense' explicitly recalls the Magi (Matt 2:11) and Isa 60:6. 'His kingdom still increasing, / A kingdom without end' quotes Isa 9:7 and Luke 1:33. The growth of the kingdom happens through the Word (Mark 4:26-32); it is not an earthly political empire (John 18:36).
- Scripture
- Ps 72:11, 15, Isa 60:3, 6, Matt 2:11, Isa 9:7, Luke 1:33, Phil 2:10-11
- Imagery & language
- Kings bowing; gold and incense; rising prayers.
- Law / Gospel
- Doxology/Gospel.
- Connection to previous
- Climax of the nations' homage.
Victorious over every enemy, he will rest on his throne, ever more glorious, blessed and blessing; time will never remove his covenant; his name will stand forever, and that name is Love.
Ps 72:17 ('May his name endure forever… May people be blessed in him'). 'O'er every foe victorious' — Christ reigns until all enemies, including death, are under his feet (1 Cor 15:25-26). 'All blessing and all-blest' echoes the promise to Abraham (Gen 12:3) fulfilled in Christ (Gal 3:8, 14). 'The tide of time shall never / His covenant remove' — God's covenant is unbreakable (Isa 54:10). The final line, 'That name to us is Love,' draws on 1 John 4:8: the King's ultimate identity, revealed to us, is love. It is a striking end to a royal psalm.
- Scripture
- Ps 72:17-19, 1 Cor 15:25-26, Gen 12:3, Gal 3:8, 14, Isa 54:10, 1 John 4:8, 16
- Imagery & language
- Throne; tide of time; the name.
- Law / Gospel
- Gospel — eternal covenant love.
- Connection to previous
- Concluding vision of the eternal kingdom.
Themes
Messianic hope Christ's kingship Divine justice and mercy Salvation history Restoration and reign