Jesus Christ Our Blessed Savior
Jesus Christ our blessed Savior
Jesus Christ Our Blessed Savior is a hymn text by Martin Behm (1610) in L.M. (8.8.8.8) meter. Translated by John C. Mattes. Found in CW21 659, CW93 313, ELH 317, elw 316. Sung to WALTON.
This hymn emphasizes the Lutheran understanding of Christ's completed redemptive work (Hebrews 10:12) and its ongoing application to believers through faith and the sacraments. It reflects the Reformation emphasis on Christ's singular, perfect sacrifice as the foundation of Christian assurance and comfort.
History & Background
Martin Behm composed this German hymn around 1610, originally titled 'Jesus Christus unser Heiland.' It was first published in Behm's hymnal and became a standard Lutheran Reformation hymn emphasizing Christ's once-for-all sacrifice and its application through faith and sacrament.
Hymnal Appearances
- Christian Worship: Hymnal — 659
- Christian Worship — 313
- Evangelical Lutheran Hymnary — 317
- Evangelical Lutheran Worship — 316
- Lutheran Service Book — 627
- Lutheran Worship — 237
- The Lutheran Hymnal — 311
Translation
Bulletin Note
Written by Martin Behm in 1610, this German hymn distills Luther's doctrine of Christ's singular, perfect sacrifice and its sacramental application—a cornerstone of Lutheran comfort and assurance in all seasons.
Preaching Connection
This hymn makes audible the Law-Gospel movement: it names our condemnation in Christ's death, then pivots to justification and eternal life through His resurrection and heavenly intercession—inviting the sermon to show how that pivot becomes real in the believer's conscience and hope.
Background Research
Luther's 'Jesus Christus, unser Heiland, der von uns den Gotteszorn wandt' (1524), printed as 'the song of St. John Hus, improved'. The Latin 'Jesus Christus nostra salus' was long credited to Hus, but modern research points to Jan of Jenštejn, Archbishop of Prague (late 14th c.); the first eight stanzas spell JOHANNES as an acrostic. Earliest copy: 1410 manuscript from the Cistercian abbey of Hohenfurth (Vyšší Brod); sung by the Bohemian Brethren. Source: Wikipedia 'Jesus Christus nostra salus'.
In the Church Year
Suggested in the one-year series
- Maundy Thursday (4×)
- Trinity 4 (3×)
- Ash Wednesday (1×)
- St. Mark (1×)
Suggested in the three-year series
- Maundy Thursday (2×)
- Proper 27 (2×)
- Proper 24 (1×)
- Proper 4 (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
Luther's Communion hymn of 1524, built on a Latin hymn ascribed (probably wrongly) to the Bohemian reformer Jan Hus. TLH credits Hus, but the German text sung by Lutherans is Luther's reworking; LSB credits Luther. It is a teaching hymn: Christ turned away God's wrath by his suffering (st. 1); he gives his body with the bread and his blood with the wine as a pledge of love (st. 2); those who come without faith receive death instead of life (st. 3); praise the Father who gave his Son (st. 4); the Supper is for the sick and troubled (st. 5), for those who labor, not those who feel no need (st. 6); Christ's Passion is useless to those who would save themselves by works (st. 7); but to the one who believes and confesses, Christ himself is host (st. 8). Its stanzas 5-8 are a perfect statement of who should come to the Supper.
Central theme: Christ's body and blood given as a pledge of his atoning love to troubled sinners who believe
Structure
Eight quatrains (8.8.7.7). Atonement (1) — the gift (2) — warning (3) — praise (4) — for whom (5-6) — works excluded (7) — invitation to the believing (8). St. 6-7 are spoken in Christ's voice.
Law & Gospel Shape
Law: unbelief receives death (3); self-righteous works exclude (7). Gospel: wrath turned away (1), body and blood given (2), the Son given (4), the sick and laboring invited (5-6), Christ as host (8).
Confessional Connections
'Gives His body with the bread' — the sacramental union (FC VII.35: 'in, with, and under the bread'). Unbelievers receive judgment (FC VII.16, 60). Worthiness is faith; the Supper is for the needy (SC VI; LC V.69-73). Works cannot save; trusting them makes Christ's Passion 'useless' to that person (Gal 2:21; AC IV, XX).
Liturgical Use (Study Notes)
Holy Communion; Maundy Thursday; Communion instruction.
Historical Notes
Luther's hymn appeared in 1524 (Erfurt Enchiridion; Walter's Gesangbüchlein). The Latin source has been linked with Hus (d. 1415), but the attribution is uncertain.
About the Tune
JESUS CHRISTUS, UNSER HEILAND (Enchiridion, Erfurt, 1524; also in Klug, 1535).
Scripture References
Rom 5:9 1 Thess 1:10 Heb 2:14-15 Matt 26:26-28 1 Cor 10:16 1 Cor 11:27-29 John 3:16 Rom 8:32 Matt 9:12-13 Matt 11:28 Gal 2:21 Gal 5:4 Rom 10:9-10 Rev 3:20 Luke 12:37
Stanza by Stanza
Jesus Christ, our blessed Savior, turned away God's wrath forever; by his bitter grief and suffering he saved us from the evil enemy.
The hymn opens not with the Supper but with the atonement it delivers: Christ 'turned away God's wrath' (Rom 5:9; 1 Thess 1:10) — propitiation (Rom 3:25). 'By His bitter grief and woe' — his suffering. 'Saved us from the evil Foe' (Heb 2:14-15). The Supper cannot be understood apart from the cross.
- Scripture
- Rom 5:9, Rom 3:25, 1 Thess 1:10, Heb 2:14-15, 1 John 2:2
- Imagery & language
- Wrath turned; grief; Foe.
- Law / Gospel
- Gospel — wrath turned away.
- Connection to previous
- The atonement.
As the pledge of his undying love, providing this precious food, he gives his body with the bread and with the wine the blood he shed.
The Supper as 'pledge' of love. 'He gives His body with the bread and with the wine the blood He shed' — the sacramental union: bread remains bread, yet with it Christ's true body is given (FC VII.35). This is the Lutheran 'with' — neither transubstantiation nor symbol. The blood is the same 'He shed' on the cross.
- Scripture
- Matt 26:26-28, 1 Cor 10:16, 1 Cor 11:23-25, Luke 22:19-20
- Imagery & language
- Pledge; bread and body, wine and blood.
- Law / Gospel
- Gospel — body and blood given.
- Connection to previous
- The gift.
Whoever comes to this table should take care how he prepares, for if he does not believe, he will receive death instead of life.
1 Cor 11:27-29. The warning concerns unbelief: 'if he does not believe' — the unbeliever receives the body and blood 'death for life' (to judgment, FC VII.16). Preparation is faith, not moral achievement (SC VI).
- Scripture
- 1 Cor 11:27-29, John 3:18, Heb 4:2
- Imagery & language
- Board; preparation; death for life.
- Law / Gospel
- Law — unbelief receives judgment.
- Connection to previous
- Warning.
Praise the Father, who gave us such food from heaven and, to repair what we had done, gave his only Son into death.
Doxology to the Father as the source: 'gave into death His only Son' (John 3:16; Rom 8:32) 'to mend what we have done' — to repair the damage of our sin. The food 'from heaven' is the Bread of Life (John 6:32-33).
- Scripture
- John 3:16, Rom 8:32, John 6:32-33, 2 Cor 5:18-19
- Imagery & language
- Food from heaven; mending.
- Law / Gospel
- Gospel — the Father's gift.
- Connection to previous
- Praise.
Hold firmly in faith that this food is meant for the sick who are distressed and for hearts that long for peace and rest.
Who should receive? 'The sick who are distrest' and 'hearts that long for peace.' The Large Catechism: the Sacrament is 'not a poison but a medicine' for those who feel their weakness (LC V.68-70). Feelings of unworthiness are not reasons to stay away but reasons to come.
- Scripture
- Matt 9:12, Matt 11:28, Ps 147:3, Isa 61:1
- Imagery & language
- Sick; peace and rest.
- Law / Gospel
- Gospel — the Supper is for the needy.
- Connection to previous
- For whom.
Christ says, 'Come, all who labor, and receive my grace and favor; those who feel no lack or illness need no physician's help.'
Christ speaks: Matt 11:28 and Matt 9:12 ('Those who are well have no need of a physician, but those who are sick'). The self-satisfied have excluded themselves; the Supper is for those who know their need.
- Scripture
- Matt 11:28, Matt 9:12-13, Luke 5:31-32, Rev 3:17
- Imagery & language
- Physician; labor.
- Law / Gospel
- Law — the self-satisfied; Gospel — grace for the needy.
- Connection to previous
- Christ's voice.
'My Passion would be useless for you if your works could produce your salvation. This feast is not spread for you if you would be your own Savior.'
The sharpest Reformation line in the hymn: Gal 2:21, 'if justification were through the law, then Christ died for no purpose.' Trusting works makes Christ's Passion 'useless' to that person (Gal 5:4). The Supper is not for those who would be 'their own Savior.' This is sola gratia applied to the Sacrament: it is pure gift, received only by those who give up self-salvation.
- Scripture
- Gal 2:21, Gal 5:4, Rom 4:4-5, Rom 11:6, Eph 2:8-9
- Imagery & language
- Useless Passion; own savior.
- Law / Gospel
- Law — works-righteousness excluded.
- Connection to previous
- Christ's voice continued.
If your heart confesses this truth and your mouth confesses your sin, you will be his dear guest here, and Christ himself will feast you.
Rom 10:9-10: faith in the heart and confession with the mouth. Here the mouth confesses sin, the heart believes the truth of Christ's Passion. Such a person is 'His dear guest' and 'Christ Himself shall banquet thee' — Christ is both host and food (Luke 12:37; Rev 3:20).
- Scripture
- Rom 10:9-10, 1 John 1:9, Rev 3:20, Luke 12:37, Luke 14:15
- Imagery & language
- Guest; banquet; host.
- Law / Gospel
- Gospel — Christ hosts the believing penitent.
- Connection to previous
- Invitation.
Themes
Atonement Christ's sacrifice Redemption through faith Sacramental life