Jesus, Thy Blood and Righteousness
Jesus, thy blood and righteousness
Jesus, Thy Blood and Righteousness is a hymn text by Nicolaus Zinzendorf (1740) in L.M. (8.8.8.8) meter. Translated by John Wesley. Found in elw 622, lbw 302, lsb 563, lw 362. Sung to ST. CATHERINE.
This hymn exemplifies Lutheran justification theology by proclaiming that Christ's blood and imputed righteousness—not personal merit—constitute the believer's sole confidence before God. It captures the exchange formula central to Lutheran soteriology: Christ takes our sin, we receive His righteousness.
History & Background
Written by Moravian Count Zinzendorf in 1740, this hymn was translated into English by John Wesley the same year and became a cornerstone of Methodist hymnody. It has remained central to Lutheran worship since its adoption in German hymnals and subsequent English translations.
Hymnal Appearances
- Evangelical Lutheran Worship — 622
- Lutheran Book of Worship — 302
- Lutheran Service Book — 563
- Lutheran Worship — 362
- Trinity Hymnal — 520
- The Lutheran Hymnal — 371
Translation
Bulletin Note
Written by Moravian count Nicolaus Zinzendorf in 1740, this hymn became a cornerstone of Lutheran hymnody, expressing justification by faith through the vivid image of Christ's blood and imputed righteousness as our only acceptable garment before God.
Preaching Connection
This hymn concentrates the entire arc of Law and Gospel into the image of clothing and covering: the Law exposes our nakedness; the Gospel clothes us in Christ's righteousness as the believer's sole standing before God.
Stanza Arc
The narrative or theological arc traced by this tune's stanzas: From the proclamation of Christ's boundless love (stanza 1), through the believer's total consecration and response (stanza 2), to the sufficiency of Christ for all conditions of life (stanza 3), and finally to faith's perseverance through suffering and earthly loss (stanza 4). The arc moves from gift received to gift lived out in all circumstances.
In the Church Year
Suggested in the one-year series
- Trinity 6 (6×)
- Trinity 20 (4×)
- Lent 5 (1×)
Suggested in the three-year series
- Ash Wednesday (7×)
- Maundy Thursday (4×)
- Lent 2 (2×)
- Proper 20 (2×)
- Proper 25 (2×)
- Advent 3 (1×)
- All Saints (1×)
- Epiphany 5 (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
Count Zinzendorf, leader of the renewed Moravian Church, wrote this in 1739, reportedly on a voyage back from the West Indies; John Wesley translated it the next year. Its first line comes from an older German hymn ('Christi Blut und Gerechtigkeit, das ist mein Schmuck und Ehrenkleid'). Christ's blood and righteousness are the believer's robe on the last day (st. 1), so no one can accuse (st. 2); the Lamb from the Father's bosom died for me and I own him as Lord and God (st. 3); his blood pleads at the mercy seat and was shed for me (st. 4) and for all, were sinners more than the sands (st. 5); my only plea at the resurrection will be that Jesus lived and died for me (st. 6); and praise for his universal ransom (st. 7).
Central theme: Christ's blood and righteousness as the believer's robe and only plea at the judgment
Structure
Seven long-meter quatrains. Robe (1) — no accusation (2) — the Lamb (3) — for me (4) — for all (5) — the final plea (6) — praise (7).
Law & Gospel Shape
Gospel throughout; the 'great Day' with 'flaming worlds' is faced without fear because of Christ's righteousness.
Confessional Connections
Christ's 'blood and righteousness' — passive and active obedience imputed (FC III). Rom 8:33-34 as assurance (st. 2). Universal atonement — 'for all a ransom paid' (st. 5, 7; FC XI against limited atonement). 'Jesus hath lived and died for me' — the whole basis of justification (AC IV).
Liturgical Use (Study Notes)
General; Reformation; funerals; Last Sunday of the Church Year.
Historical Notes
Zinzendorf (1700-1760), raised Lutheran and Pietist, founder of Herrnhut. The opening line comes from an older Lutheran hymn (Paul Eber is sometimes credited). Wesley's translation (1740) is in Hymns and Sacred Poems.
About the Tune
ST. CRISPIN (George J. Elvey, 1862).
Scripture References
Isa 61:10 2 Pet 3:10-12 Luke 21:28 Rom 8:33-34 John 1:18, 29 John 20:28 Heb 9:24 Heb 12:24 Gal 2:20 Gen 22:17 1 John 2:2 1 Tim 2:6 John 14:2 Rom 4:25
Stanza by Stanza
Jesus, your blood and righteousness are my beauty and glorious clothing; dressed in these amid flaming worlds, I will lift up my head with joy.
'He has clothed me with the garments of salvation… the robe of righteousness' (Isa 61:10). Christ's 'blood' (atonement) and 'righteousness' (obedience) are the believer's only 'beauty.' 'Midst flaming worlds' — the last day when 'the heavens will be set on fire' (2 Pet 3:12). 'Lift up my head' — Luke 21:28. Imputed righteousness makes the last day a day of joy.
- Scripture
- Isa 61:10, 2 Pet 3:10-12, Luke 21:28, Phil 3:9
- Imagery & language
- Dress; flaming worlds; lifted head.
- Law / Gospel
- Gospel — imputed righteousness.
- Connection to previous
- The robe.
I will stand boldly on that great day, for who can bring any charge against me? Through these I am fully absolved from sin and fear, from guilt and shame.
Rom 8:33-34: 'Who shall bring any charge against God's elect? It is God who justifies.' 'Bold' — 1 John 4:17, 'confidence for the day of judgment.' 'Fully… absolved' — complete forgiveness. Lutheran assurance is not presumption but trust in Christ's work.
- Scripture
- Rom 8:33-34, 1 John 4:17, Heb 4:16, Rom 8:1
- Imagery & language
- Bold standing; absolution.
- Law / Gospel
- Gospel — no condemnation.
- Connection to previous
- Boldness.
The holy, meek, spotless Lamb, who came from the Father's bosom and died to atone for me, I now confess as my Lord and God.
The Lamb is 'holy… unspotted' (1 Pet 1:19; Heb 7:26) and came 'from the Father's bosom' (John 1:18) — his eternal deity. 'Died for me, e'en me t'atone' — personal atonement. 'My Lord and God' — Thomas's confession (John 20:28).
- Scripture
- 1 Pet 1:19, Heb 7:26, John 1:18, 29, John 20:28
- Imagery & language
- Lamb; bosom; confession.
- Law / Gospel
- Gospel — atonement by the God-man.
- Connection to previous
- The Lamb.
Lord, I believe your precious blood, which pleads forever for sinners at God's mercy seat, was shed for me, even for my soul.
The blood 'speaks' at the mercy seat (Heb 9:24; 12:24) — Christ's ongoing intercession grounded in his finished sacrifice. 'For me — e'en for my soul' — faith applies the universal atonement personally (Gal 2:20). Luther: faith says 'for me.'
- Scripture
- Heb 9:12, 24, Heb 12:24, Rom 3:25, Gal 2:20
- Imagery & language
- Mercy seat; pleading blood.
- Law / Gospel
- Gospel — blood shed for me.
- Connection to previous
- For me.
Lord, I believe that even if sinners were more numerous than the sands of the seashore, you have paid a ransom for all and made full atonement for all.
Universal atonement: the ransom covers all (1 Tim 2:6; 1 John 2:2). 'Than sands upon the ocean shore' (Gen 22:17). This is the Lutheran position against the Reformed teaching of a limited atonement (FC XI.28). The universality of atonement is the comfort of the individual: if for all, then for me.
- Scripture
- 1 Tim 2:6, 1 John 2:2, 2 Cor 5:14-15, Gen 22:17
- Imagery & language
- Sands; ransom for all.
- Law / Gospel
- Gospel — universal atonement.
- Connection to previous
- For all.
When I rise from the dust of death to claim my mansion in the skies, even then this will be my only plea: Jesus has lived and died for me.
The resurrection (Dan 12:2) and the 'mansion' (John 14:2). The only plea before God — not works, not merits — is 'Jesus hath lived and died for me': his life (active obedience) and death (passive obedience). This one line summarizes the doctrine of justification.
- Scripture
- Dan 12:2, John 14:2, Rom 4:25, Rom 5:19, Gal 2:20
- Imagery & language
- Rising from dust; the plea.
- Law / Gospel
- Gospel — Christ's life and death the only plea.
- Connection to previous
- The final plea.
Jesus, endless praise to you, whose boundless mercy has paid an everlasting ransom for me and for all your hands have made.
Praise for 'boundless mercy.' 'For me, and all Thy hands have made' — personal and universal together. 'Everlasting ransom' (Heb 9:12, 'eternal redemption').
- Scripture
- Heb 9:12, 1 Tim 2:6, Rev 5:9-12
- Imagery & language
- Endless praise.
- Law / Gospel
- Gospel — praise for universal ransom.
- Connection to previous
- Praise.
Themes
Justification by faith Christ's substitutionary atonement Imputed righteousness Gospel comfort