In His Temple Now Behold Him
In his temple now behold him
In His Temple Now Behold Him is a hymn text by Hendrik Nicodemus Bouwman (1869) in L.M. (8.8.8.8) meter. Translated by Composite translation. Found in CW93 77, elw 417, lbw 184, lsb 519. Sung to HYFRYDOL.
The hymn celebrates the Presentation of Jesus in the temple, emphasizing Christ's obedience to the Law and his self-offering as the redemptive sacrifice. It reflects Lutheran understanding of Christ fulfilling both the ceremonial law and the Old Testament sacrificial system, prefiguring his ultimate redemptive work.
History & Background
This Dutch hymn was originally titled 'In zijn tempel nu aanschouwet' and appeared in the 1869 Dutch hymnal. The English translation, compiled from various sources, was first widely distributed in Lutheran hymnals beginning in the 1871 edition.
Hymnal Appearances
- Christian Worship — 77
- Evangelical Lutheran Worship — 417
- Lutheran Book of Worship — 184
- Lutheran Service Book — 519
- Lutheran Worship — 186
- The Lutheran Hymnal — 139
Translation
Bulletin Note
Written by Dutch hymnodist Hendrik Nicodemus Bouwman in 1869, this hymn captures the Presentation through Lutheran eyes: Christ fulfills Mosaic law and prefigures his redemptive sacrifice, transforming ceremony into gospel.
Preaching Connection
This hymn crystallizes the Law-Gospel movement: Christ's obedience to the law culminates not in condemnation but in his sacrificial self-offering, where the requirement becomes grace and the shadow becomes substance.
Stanza Arc
The narrative or theological arc traced by this tune's stanzas: Christological anticipation (St. 1-2) → Incarnational paradox (St. 3) → Pneumatological reign (St. 4)
Background Research
Henry John Pye (1827–1903), born at Chacombe, Northants, Eton and Trinity, Cambridge. He was curate at Cuddesdon, then rector of Clifton Campville, Staffordshire (1851–68). In 1851 he married Emily, daughter of Bishop Samuel Wilberforce. He wrote this for Candlemas (the Presentation, Luke 2:22–40) in a hymn collection he compiled for his parish. Twist: in 1868 Pye, his wife and his brother and sister became Roman Catholics, painful for her father, a leading Anglican bishop. Pye then left the ministry, read law and was called to the bar (1876). Not yet checked: TLH's split crediting st 4 to William Cooke (1853); the Canterbury Dictionary may confirm. The tune in TLH is not yet checked.
Sources: Patrick Comerford blog 'The Candlemas hymnwriter' (2 Feb 2023).
In the Church Year
Hymn of the Day (Lutheran Service Book) for: Presentation of Our Lord
Suggested in the one-year series
- Presentation of Our Lord (1×)
- Christmas 1 (3×)
Suggested in the three-year series
- Presentation of Our Lord (1×)
- Christmas 1 (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 hymn for the Presentation of Our Lord (Luke 2:22-38). TLH credits stanzas 1-3 to Henry John Pye and the doxology to William Cooke (1853). It bids us behold the long-expected Lord in his Temple, fulfilling the prophets (st. 1); see him in his virgin mother's arms while Simeon and Anna adore him before they die (st. 2); prays that by his presentation he would seal us with his promise and present us cleansed to the Father (st. 3); and closes with Trinitarian praise to the Author of salvation (st. 4). The theological high point is st. 3: Christ is presented to God so that we may be presented 'cleansed and pure.'
Central theme: The presentation of Christ in the Temple, so that we may be presented holy before the Father
Structure
Four six-line stanzas (8.7.8.7.8.7). Fulfillment (1); scene with Mary, Simeon and Anna (2); prayer applying the presentation (3); doxology (4).
Law & Gospel Shape
Gospel: 'Thou, who didst for us endure… present us… cleansed and pure.' Our impurity is implied.
Confessional Connections
The Presentation as Christ's obedience to the Law for us (Gal 4:4-5; FC III, active obedience). 'Seal us with Thy promise' — the Spirit's sealing in the means of grace (Eph 1:13; Baptism). Being presented 'cleansed and pure' is justification and its completion in glory (Col 1:22; AC IV). 'Incarnate God most high' (AC III).
Liturgical Use (Study Notes)
The Presentation of Our Lord / Purification of Mary (February 2); Sunday after Christmas.
Historical Notes
Henry John Pye (c. 1825-1903), English clergyman. TLH credits st. 4 to William Cooke (1853); verify the split against the TLH Handbook.
About the Tune
SIEH, HIER BIN ICH (Geistreiches Gesangbuch, Darmstadt, 1698). Row 710 uses WESTMINSTER ABBEY (Purcell, adapted), the LSB tune.
Scripture References
Luke 2:22-38 Mal 3:1 Exod 13:2, 12-15 Lev 12:6-8 Isa 7:14 Luke 2:30 Col 1:22 Eph 5:27 Jude 24 Eph 1:13 Heb 2:10 Heb 12:2
Stanza by Stanza
Behold him now in his Temple, the long-expected Lord; the ancient prophets foretold him; God has now fulfilled his word; his redeemed shall now break out with one voice in his praise.
Mal 3:1 again: 'the Lord whom you seek will suddenly come to his temple.' The forty-day-old infant brought for the ritual of presentation (Exod 13:2, 12; Luke 2:22-24) is in fact the Lord of the Temple. 'God has now fulfilled His word' — God's faithfulness to his promise is a constant Epiphany theme (2 Cor 1:20). 'His redeemed' — even at his presentation, the Child is already Redeemer; Exod 13 required the firstborn to be redeemed with a price, but this Firstborn will redeem everyone else.
- Scripture
- Mal 3:1, Luke 2:22-24, Exod 13:2, 12-15, 2 Cor 1:20, Isa 35:10
- Imagery & language
- Temple; long expectation; redeemed chorus.
- Law / Gospel
- Gospel — promise fulfilled.
- Connection to previous
- Opening.
See him lying in the arms of the pure Virgin who bore him, while his aged saints adore him before they die in faith and hope. Hallelujah! Behold the incarnate God most high.
The scene from Luke 2: the Child in Mary's arms, then in Simeon's (2:28). 'Virgin pure' confesses the virgin birth (Isa 7:14; AC III). Simeon and Anna 'adore Him' — worship of the infant as God. 'Ere in faith and hope they die' — they die as all Old Testament saints did, in faith, but now having seen (Heb 11:13; Luke 2:29-30). The climax, 'Lo! the incarnate God most high,' states the personal union bluntly: the infant is the Most High God. Lutheran piety never tires of this paradox.
- Scripture
- Luke 2:25-38, Isa 7:14, Luke 2:28-30, Heb 11:13, John 1:14, 1 Tim 3:16
- Imagery & language
- Mother's arms; aged saints; Hallelujah.
- Law / Gospel
- Gospel — God incarnate held in human arms.
- Connection to previous
- The scene of fulfillment.
Jesus, by your presentation, you who endured for us, make us see our great salvation, seal us with your sure promise, and present us cleansed and pure to your Father in your glory.
The hymn's theological center. Christ's presentation — his being offered to God under the Law — is the start of his obedience 'for us' (Gal 4:4-5), which ends on the cross. The prayers: 'make us see our great salvation' (Simeon's words, Luke 2:30); 'seal us with Thy promise sure' (Eph 1:13, the Spirit's seal; 2 Cor 1:22); and 'present us… to Thy Father, cleansed and pure.' Col 1:22: Christ reconciled us 'in order to present you holy and blameless.' Eph 5:27 and Jude 24 promise the same. The parallel is beautiful: he was presented to God for us, so that we will be presented to God in him.
- Scripture
- Gal 4:4-5, Luke 2:30, Eph 1:13, 2 Cor 1:22, Col 1:22, Eph 5:25-27, Jude 24
- Imagery & language
- Presentation for presentation; seal.
- Law / Gospel
- Gospel — Christ presented for us; we presented pure through him.
- Connection to previous
- Applies the scene of st. 1-2.
Prince and Author of salvation, let your boundless love be our theme; Jesus, may the world you redeemed give you praise, with the Father and the Spirit, Lord of supreme majesty.
Cooke's doxology. 'Prince and Author of salvation' combines Acts 3:15/5:31 ('Prince' / 'Leader') and Heb 2:10 ('the founder [archegos] of their salvation'), and Heb 5:9 ('source of eternal salvation'). His 'boundless love' (Eph 3:18-19) is the theme of all Christian song. 'The world Thou didst redeem' confesses universal redemption (1 John 2:2; FC XI on universal grace). The doxology joins him to the Father and the Spirit as Lord of majesty.
- Scripture
- Acts 3:15, Acts 5:31, Heb 2:10, Heb 5:9, Eph 3:18-19, 1 John 2:2, Matt 28:19
- Imagery & language
- Doxology; 'Prince and Author.'
- Law / Gospel
- Gospel — praise of universal redemption.
- Connection to previous
- Concludes in praise.
Themes
Presentation of Jesus Redemption Obedience of Christ Temple worship Simeon and Anna