That Man a Godly Life Might Live
That man a godly life might live
That Man a Godly Life Might Live is a hymn text by Justus Jonas (1529) in 8.8.8.8.8.8 meter. Translated by John C. Macdonald. Found in lsb 581, lw 331, tlh 287.
This hymn presents a distinctly Lutheran understanding of the Law as the guide for Christian living and sanctification after justification by faith. It reflects the catechetical tradition of instruction in the Ten Commandments as essential to Christian formation and discipleship.
History & Background
Written by Justus Jonas in 1529 during the Reformation's early years as a catechetical hymn expounding the Ten Commandments. The English translation by John C. Macdonald appeared in 1948 and has been widely adopted in Lutheran hymnals.
Hymnal Appearances
- Lutheran Service Book — 581
- Lutheran Worship — 331
- The Lutheran Hymnal — 287
Translation
Bulletin Note
Justus Jonas, Luther's contemporary and colleague, composed this hymn in 1529 to teach catechumens that God's commandments guide the redeemed toward holiness and love.
Preaching Connection
This hymn embodies the Lutheran insight that the Law, after justification, becomes the shape of Christian freedom—the joyful obedience of those whom grace has already claimed.
Catechism & Confessional Connections
- Of Justification Augsburg Confession
Background Research
Luther, 'Dies sind die heilgen zehn Gebot' (1524), a catechism hymn for confession and teaching: 12 four-line stanzas, each ending 'Kyrieleis'. St 1 is Sinai, sts 2–10 the commandments, sts 11–12 the turn to Christ: the Law shows sin so that we flee to Christ the Mediator. That is the Law's second use in hymn form, the key to analysis. It appeared in the Erfurt Enchiridion and Walter's Wittenberg choir book (1524). The tune (Zahn 1951) is based on 'In Gottes Namen fahren wir', from memory a medieval pilgrims' and crusaders' leise. Luther also wrote a shorter Commandments hymn, 'Mensch, willst du leben seliglich' (1524). Bach: it opens cantata BWV 77 (the tune as a canon in the trumpet and bass, the 'law' in strict canon, from memory); BWV 298; Orgelbüchlein BWV 635; Clavier-Übung III BWV 678–679 (the catechism chorales). Massie's English is 1854.
Sources: Wikipedia 'Dies sind die heilgen zehn Gebot'.
Overview
Luther's catechism hymn on the Ten Commandments (1524), written five years before the Small Catechism and sung to a medieval pilgrim melody. It introduces the Commandments as given through Moses on Sinai (st. 1), sets out each commandment with its positive meaning (st. 2-10), states the purpose of the Law — to show us our sin and how we should live (st. 11) — and closes by turning to Christ the Mediator, since 'our works cannot salvation gain' (st. 12). Every stanza ends 'Kyrieleis' ('Have mercy, Lord!'), so that each commandment is sung as a confession of need. It is Law and Gospel in hymn form.
Central theme: God's holy Law, which shows us our sin and how to live, driving us to Christ the only Mediator
Structure
Twelve stanzas (8.8.8.7 plus Kyrie). Introduction (1); Commandments 1-3 (2-4); 4-9 (5-9, with 9 & 10 combined into st. 10 for coveting); purpose of the Law (11); Christ the Mediator (12). Luther follows the traditional Western numbering.
Law & Gospel Shape
Law throughout st. 1-11, explained positively (what to do as well as avoid), each ending in a cry for mercy. St. 11 names the Law's uses: to reveal sin and to show the godly life. St. 12 is the Gospel: Christ the Mediator, and the denial that our works can save.
Confessional Connections
A hymnic Small Catechism, Part One. St. 11 states the Law's purposes (FC VI: the Law as mirror and guide). St. 12: Christ the only Mediator (AC XXI) and works cannot save (AC IV, XX). The positive interpretation of each commandment (helping, defending, wishing good) anticipates the Small Catechism's 'but help and support,' 'defend him, speak well of him.' The Kyrie after each commandment shows that the Law accuses (Ap IV: lex semper accusat).
Liturgical Use (Study Notes)
Catechesis; confirmation; Lent; penitential services; Trinity season.
Historical Notes
Luther wrote two Ten Commandments hymns in 1524; this longer one appeared in the Erfurt Enchiridion and Walter's Gesangbüchlein. The pilgrim tune 'In Gottes Namen fahren wir' was adapted. Massie translated it in 1854.
About the Tune
DIES SIND DIE HEILGEN ZEHN GEBOT (medieval pilgrim melody, 'In Gottes Namen fahren wir').
Scripture References
Exod 20:1-17 Deut 5:6-21 Exod 19:20 Matt 22:37-40 Prov 3:5 Matt 5:33-37 Exod 20:8-11 Heb 4:9-10 Eph 6:1-3 Matt 5:21-26, 44 Rom 12:17-21 Matt 5:27-28 1 Cor 7:2-5 Exod 22:25 Eph 4:28 Prov 31:8-9 1 Pet 4:8 Rom 13:9 Rom 3:20 Rom 7:7 Gal 3:24 1 Tim 2:5 Gal 2:16 Rom 6:23
Stanza by Stanza
So that man might live a godly life, God gave these Ten Commandments through his faithful servant Moses on Mount Sinai. Lord, have mercy!
The Law's origin is God, given through Moses on Sinai (Exod 19-20). Its purpose here is stated positively: 'that man a godly life might live.' But the immediate Kyrie shows that the Law also reveals our failure. The Small Catechism places the Commandments first because the Law prepares for the Gospel.
- Scripture
- Exod 19:20, Exod 20:1-2, John 1:17, Rom 7:12
- Imagery & language
- Sinai; Moses; Kyrie.
- Law / Gospel
- Law — God's will for life.
- Connection to previous
- Introduction.
I alone am your God and Lord; have no other God beside me; put your whole confidence in me and love me sincerely. Lord, have mercy!
The First Commandment interpreted as Luther always did: 'We should fear, love, and trust in God above all things.' The commandment is about the heart's confidence (Prov 3:5) and love (Deut 6:5; Matt 22:37). The Large Catechism: 'what your heart clings to… that is really your God.' Every other commandment flows from this one.
- Scripture
- Exod 20:2-3, Deut 6:4-5, Matt 22:37, Prov 3:5, Ps 73:25
- Imagery & language
- Divine first person.
- Law / Gospel
- Law — exclusive trust and love.
- Connection to previous
- First Commandment.
Do not take my holy name in vain with idle words or profane speech, and praise as good and true only what I myself say and do. Lord, have mercy!
The Second Commandment. Luther extends it beyond profanity to doctrine: 'praise but that as good and true which I Myself say and do' — misusing God's name includes teaching falsely in his name (Jer 23:25-32). Positively, the name is to be used in prayer, praise and thanksgiving (Small Catechism).
- Scripture
- Exod 20:7, Matt 5:33-37, Jer 23:25-32, Ps 50:15, Col 3:17
- Imagery & language
- Speech; name.
- Law / Gospel
- Law — reverence for God's name and word.
- Connection to previous
- Second Commandment.
Keep holy the day God has blessed so that you and your household may rest; keep hand and heart free from labor so that God may work in you. Lord, have mercy!
The Third Commandment. 'That God may so work in thee' is Luther's evangelical reading: the Sabbath rest is for God's work in us through his Word (Small Catechism: 'not despise preaching and His Word, but hold it sacred and gladly hear and learn it'). Rest from our works so that God's work — the Gospel — may happen (Heb 4:9-10).
- Scripture
- Exod 20:8-11, Deut 5:12-15, Heb 4:9-10, Luke 10:39-42, Col 2:16-17
- Imagery & language
- Rest; God working.
- Law / Gospel
- Law — hearing God's Word; Gospel implicit in God's work.
- Connection to previous
- Third Commandment.
Give your parents due honor; be dutiful and loving, help them when their strength decays, and you will have long life. Lord, have mercy!
The Fourth Commandment, with its promise (Eph 6:1-3). Luther adds care for aging parents — 'help them when their strength decays' (1 Tim 5:4, 8). Honor includes obedience, love, and practical support.
- Scripture
- Exod 20:12, Eph 6:1-3, 1 Tim 5:4, 8, Mark 7:10-13
- Imagery & language
- Parents; old age.
- Law / Gospel
- Law — honor and care.
- Connection to previous
- Fourth Commandment.
Do not kill in sinful anger, nor hate, nor repay evil for evil; be patient and gentle and do good to your enemy. Lord, have mercy!
The Fifth Commandment, read with Jesus' interpretation (Matt 5:21-26): anger and hatred are included. Positively: do good to enemies (Matt 5:44; Rom 12:17-21). 'In sinful wrath' distinguishes private vengeance from the lawful sword of government (Rom 13:4; AC XVI).
- Scripture
- Exod 20:13, Matt 5:21-26, 44, Rom 12:17-21, 1 John 3:15, Rom 13:4
- Imagery & language
- Wrath; patience; doing good.
- Law / Gospel
- Law — love for life and for enemies.
- Connection to previous
- Fifth Commandment.
Be faithful to your marriage vows; give your heart only to your spouse; keep your life pure, and to avoid sin use self-control and discipline. Lord, have mercy!
The Sixth Commandment: faithfulness in marriage, purity of heart (Matt 5:27-28), and discipline. Luther's positive reading: 'lead a sexually pure and decent life… husband and wife love and honor each other' (Small Catechism). Marriage is honored as God's institution (Heb 13:4; AC XXIII).
- Scripture
- Exod 20:14, Matt 5:27-28, Heb 13:4, 1 Cor 7:2-5, 1 Thess 4:3-5
- Imagery & language
- Vows; heart; temperance.
- Law / Gospel
- Law — chastity and faithfulness.
- Connection to previous
- Sixth Commandment.
Do not steal; hate all usury, and do not wring the lifeblood from the poor, but open your hand wide to all the poor in the land. Lord, have mercy!
The Seventh Commandment. Luther targets economic oppression — 'usury' and exploiting the poor (Exod 22:25; Amos 8:4-6) — which he preached against vigorously. Positively: generosity (Deut 15:11, 'open wide your hand to… the poor'; Eph 4:28).
- Scripture
- Exod 20:15, Exod 22:25, Amos 8:4-6, Deut 15:11, Eph 4:28
- Imagery & language
- Usury; open hand.
- Law / Gospel
- Law — honesty and generosity.
- Connection to previous
- Seventh Commandment.
Do not bear false witness nor slander your neighbor with lies; defend his innocence from blame and cover his shame with love. Lord, have mercy!
The Eighth Commandment, with Luther's characteristic positive turn: 'defend him, speak well of him, and explain everything in the kindest way' (Small Catechism). 'With charity hide his shame' — 1 Pet 4:8, love covers a multitude of sins.
- Scripture
- Exod 20:16, Prov 31:8-9, 1 Pet 4:8, Jas 4:11, Matt 18:15
- Imagery & language
- Witness; defense; covering.
- Law / Gospel
- Law — truthfulness and charity in speech.
- Connection to previous
- Eighth Commandment.
Do not desire your neighbor's house, his wife or anything he has, but wish him such good as your heart wishes for yourself. Lord, have mercy!
The Ninth and Tenth Commandments combined: coveting. The Law reaches the heart's desires (Rom 7:7, 'I would not have known what it is to covet if the law had not said, You shall not covet'). Positively: wish your neighbor the good you wish yourself — the Golden Rule (Matt 7:12; Rom 13:9).
- Scripture
- Exod 20:17, Rom 7:7, Matt 7:12, Rom 13:9, Phil 2:4
- Imagery & language
- Desire; wishing good.
- Law / Gospel
- Law — the heart's desires.
- Connection to previous
- Ninth and Tenth Commandments.
God gave these commandments to show you, child of man, your sin, and to make you see well how man should live toward God. Lord, have mercy!
The theology of the Law in four lines. First use (or chief use): 'to show thee… thy sin' (Rom 3:20, 'through the law comes knowledge of sin'; Rom 7:7). Third use: to show 'how man unto God should live' — the Law as guide for the regenerate (FC VI). The Kyrie confirms the Lutheran axiom that the Law always accuses (Ap IV.38). The Law cannot make us godly; it drives us to Christ (Gal 3:24).
- Scripture
- Rom 3:20, Rom 7:7, Gal 3:24, Ps 119:105, 1 Tim 1:8-11
- Imagery & language
- Mirror and guide.
- Law / Gospel
- Law — its purposes.
- Connection to previous
- Summary of the Law's purpose.
Help us, Lord Jesus Christ, for we have a Mediator in you; our works cannot gain salvation — they merit only endless pain. Lord, have mercy!
The Gospel turn. After eleven stanzas of Law, the singer flees to Christ: 'there is one mediator between God and men, the man Christ Jesus' (1 Tim 2:5). 'Our works cannot salvation gain; they merit but endless pain' — a blunt statement of AC IV and XX: by the works of the Law no one is justified (Gal 2:16); our works, measured by the Law, deserve only punishment (Rom 6:23). The final Kyrie is now a cry addressed to the Mediator, confident of mercy. This is Luther's catechetical method: Law, then Gospel.
- Scripture
- 1 Tim 2:5, Gal 2:16, Rom 3:20-24, Rom 6:23, Eph 2:8-9, Heb 7:25
- Imagery & language
- Mediator; works and pain.
- Law / Gospel
- Gospel — Christ the Mediator; Law — works merit only punishment.
- Connection to previous
- Gospel conclusion.
Themes
God's Law and Commandments Christian discipleship and obedience Moral living and sanctification The Ten Commandments