The Star Proclaims the King is Here
The star proclaims the King is here
The Star Proclaims the King is Here is a hymn text by Friedrich Drandke (1857) in L.M. (8.8.8.8) meter. Translated by composite Lutheran translation tradition. Found in CW21 374, CW93 91, ELH 173, elw 308. Sung to WAREHAM.
The hymn proclaims the manifestation of Christ's kingship revealed to the gentiles through the star, emphasizing Christ's universal reign and redemptive purpose. Lutheran theology sees in this text the fulfillment of Old Testament messianic promise and the extension of God's covenant to all nations.
History & Background
Friedrich Drandke's German hymn 'Der Stern verkündigt Herrn ist hier' was published in the 19th century and became a standard Epiphany text in German Lutheranism. The English translation emerged through Lutheran hymnody compilations, appearing in The Lutheran Hymnal (1941) as hymn 131.
Hymnal Appearances
- Christian Worship: Hymnal — 374
- Christian Worship — 91
- Evangelical Lutheran Hymnary — 173
- Evangelical Lutheran Worship — 308
- Lutheran Service Book — 399
- Lutheran Worship — 81
- The Lutheran Hymnal — 131
Translation
composite Lutheran translation tradition
Bulletin Note
Written by Friedrich Drandke in 1857, this hymn captures the Epiphany mystery—how the star's revelation of Christ's kingship transcends boundaries, drawing Gentiles and Jews alike into the communion of saints.
Preaching Connection
This hymn's proclamation of Christ's kingship extending to the Gentiles powerfully counters the Law's exclusivity, demonstrating how the Gospel fulfills messianic promise by gathering all nations into God's covenant of grace.
Stanza Arc
The narrative or theological arc traced by this tune's stanzas: Law (human need and failure) → Gospel (God's persistent grace) → Response (pledge of discipleship)
Background Research
Coelius Sedulius (d. c. 450) wrote 'A solis ortus cardine', a Latin abecedarius: 23 quatrains, each beginning with the next letter of the alphabet, telling Christ's life from birth through miracles to passion. The church split it into two office hymns. Verses A–G became the Christmas hymn (Luther's 'Christum wir sollen loben schon', TLH 104). Verses 8, 9, 11 and 13 ('Hostis Herodes impie') became the Epiphany hymn: Herod's fear, the Magi following the star, Christ's baptism in the Jordan and the wedding at Cana. That is the three Epiphany manifestations, worth noting for stanza analysis. Luther translated it too ('Was fürchtst du, Feind Herodes, sehr', 1541 per index), but that version faded in German use. The melody is the 5th-century chant (Dorian moving to Phrygian), which Luther kept; tune CHRISTUM WIR SOLLEN LOBEN SCHON. Neale translated 11 verses (1852).
Sources: Wikipedia 'A solis ortus cardine'.
In the Church Year
Suggested in the one-year series
- Epiphany (4×)
- Epiphany 2 (3×)
- Baptism of Our Lord (1×)
- Epiphany 1 (1×)
Suggested in the three-year series
- Epiphany (6×)
- Baptism of Our Lord (2×)
- Epiphany 2 (2×)
- Epiphany 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
Sedulius' hymn is a section of his alphabetical poem 'A solis ortus cardine' (each stanza beginning with the next letter); the stanzas H through N became the Epiphany Vespers hymn 'Hostis Herodes impie.' It celebrates the three classic 'epiphanies' of Christ's glory: the Magi following the star (st. 1-2), the baptism in the Jordan (st. 3), and the wine at Cana (st. 4), closing with a doxology (st. 5). The opening rebukes Herod: Christ takes no earthly kingdom; he gives the heavenly one. Luther translated the hymn in 1541 ('Was fürchtst du, Feind Herodes, sehr').
Central theme: The three manifestations of Christ's divine glory — to the Magi, at the Jordan, at Cana — and the nature of his heavenly kingdom
Structure
Five long-meter quatrains. Herod rebuked (1) — Magi (2) — Baptism (3) — Cana (4) — doxology (5). The three events match the ancient Epiphany antiphon that joins the star, the Jordan and Cana.
Law & Gospel Shape
Herod's 'senseless fear' (1) contrasts worldly power with Christ's kingdom; the Gospel is in the Lamb sanctifying the waters 'mankind from sin to cleanse and save' (3).
Confessional Connections
Christ's kingdom 'not of this world' — the two kingdoms (AC XVI, XXVIII). The baptism of Christ sanctifying water: Luther's Flood Prayer says that through the baptism of his Son God 'sanctified and instituted all waters' for a saving flood (Baptismal Booklet). Baptism as cleansing and saving (Small Catechism IV; AC IX). Cana shows his divine power over creation (two natures, FC VIII).
Liturgical Use (Study Notes)
The Epiphany; Baptism of Our Lord; Epiphany 2 (Cana).
Historical Notes
Sedulius (5th c.) was a Christian Latin poet. Luther made a German version in 1541. Neale's translation appeared in 1852; TLH alters it.
About the Tune
WO GOTT ZUM HAUS (Klug's Geistliche Lieder, Wittenberg, 1535).
Scripture References
Matt 2:1-12 John 18:36 Matt 3:13-17 John 1:29 2 Cor 5:21 Eph 5:25-26 John 2:1-11 Isa 60:3 Ps 72:10-11 Matt 28:19
Stanza by Stanza
The star announces that the King has come; but Herod, why such senseless fear? He who gives the realms of heavenly day takes away no earthly realms.
The original addresses 'impious enemy Herod.' Herod fears a rival (Matt 2:3, 16), but his fear is 'senseless': Christ's kingdom is 'not of this world' (John 18:36). This is a fine statement of the two kingdoms: Christ does not compete with earthly rulers for territory; he gives eternal life. The line 'He takes no realms of earth away who gives the realms of heavenly day' is one of the most quoted in Latin hymnody (non eripit mortalia, qui regna dat caelestia). Earthly power that opposes Christ does so out of fear and ignorance of what kind of King he is.
- Scripture
- Matt 2:1-3, 16, John 18:36, Luke 12:32, Col 1:13, Ps 2:1-6
- Imagery & language
- The star as herald; the rebuke of Herod.
- Law / Gospel
- Law — worldly fear rebuked; Gospel — a heavenly kingdom given.
- Connection to previous
- Opening.
The wiser Magi see from far away and follow his guiding star; led by light, they press on to the Light, and by their gifts confess their God.
The Magi are 'wiser' than Herod — wisdom here is following God's guidance rather than defending one's power. 'Led by light, to light they press': the star leads them to Christ, the true Light (John 1:9). Theologically, God uses means to lead people to Christ — here a star, ordinarily the Word (Rom 10:17; the star brought them to Jerusalem, but the Scriptures of Micah 5:2 brought them to Bethlehem, Matt 2:5-6). Their gifts are a confession: 'their God confess' — they worship the Child as God. Gold, frankincense and myrrh were read by the Fathers as King, God and mortal man.
- Scripture
- Matt 2:1-11, Mic 5:2, Matt 2:5-6, Rom 10:17, Isa 60:3, 6, Ps 72:10-11, John 1:9
- Imagery & language
- Light leading to Light; gifts as confession.
- Law / Gospel
- Gospel — God leads the Gentiles to Christ.
- Connection to previous
- First epiphany.
In the clear waters of the Jordan the Lamb of God stands in meekness and, sinless, sanctifies the water to cleanse and save humanity from sin.
The second epiphany: Christ's baptism (Matt 3:13-17), where the Father's voice and the Spirit's descent reveal the Trinity. The 'Lamb of God' (John 1:29) stands in the water 'in meekness' — the sinless one numbered with sinners (Isa 53:12; 2 Cor 5:21), taking his place where sinners repent. The striking theology: by his baptism he 'sanctifies the wave.' The Church Fathers taught that Christ was not cleansed by the water but cleansed the water. Luther's Flood Prayer says the same: through the baptism of his Son God 'sanctified and instituted all waters' for a blessed flood washing away sin. So our Baptism is joined to his: there 'mankind from sin' is cleansed and saved (Eph 5:26; Titus 3:5; 1 Pet 3:21; Small Catechism IV).
- Scripture
- Matt 3:13-17, John 1:29, Isa 53:12, 2 Cor 5:21, Eph 5:25-26, Titus 3:5, 1 Pet 3:21
- Imagery & language
- Crystal flood; the meek Lamb; sanctified waters.
- Law / Gospel
- Gospel — Christ's baptism makes our Baptism a saving washing.
- Connection to previous
- Second epiphany.
At Cana his power is shown for the first time; the blushing waters acknowledge his might and, changing at his word, flow as wine, obedient to their Lord.
The third epiphany: John 2:1-11, 'the first of his signs… and manifested his glory.' The 'blushing waters' — water turning red as it recognizes its Creator — is an image Richard Crashaw later made famous in a Latin epigram (17th c.): creation knows its Lord. The water changes 'as He speaks the word' — the creative Word (Gen 1; Ps 33:9). This is the divine nature at work in the man Jesus. Lutherans also note the sacramental resonance: the Lord who changes water into wine at a wedding gives his blood under wine at his Supper, by the power of the same word.
- Scripture
- John 2:1-11, Gen 1:3, Ps 33:9, Mark 4:41, Col 1:16-17
- Imagery & language
- Blushing waters; obedient creation.
- Law / Gospel
- Gospel — the glory of the Creator shown in kindness.
- Connection to previous
- Third epiphany.
All glory to you, Jesus, for this joyful epiphany of yours; with the Father and the Holy Ghost we adore you forever.
A doxology. Each 'epiphany' was a revelation of the Trinity at work — the star sent by the Father, the Spirit descending at the Jordan, the Son's glory at Cana. 'Glad epiphany' — the manifestation is good news. The Church ends the season's hymn by worshiping the One revealed. Doxologies like this were standard in the Latin office hymns and confess the eternal Trinity against Arian error.
- Scripture
- Matt 3:16-17, John 2:11, Matt 28:19, Rev 5:13
- Imagery & language
- Doxology.
- Law / Gospel
- Gospel — praise.
- Connection to previous
- Concludes the three epiphanies in praise.
Themes
manifestation of Christ kingship of Jesus wise men's witness revelation to the gentiles divine light