The World Is Very Evil
The world is very evil
The World Is Very Evil is a hymn text by Martin Behm (1610) in L.M. (8.8.8.8) meter. Translated by Augustus Nelson. Found in elw 731, lbw 322, lsb 513, lw 463. Sung to ST. FLAVIAN.
The hymn expresses the Lutheran distinction between the temporal and eternal kingdoms, calling believers to heavenly citizenship over worldly attachment. It reflects the eschatological hope central to Lutheran piety and the proper ordering of Christian affections.
History & Background
Martin Behm composed this hymn in early 17th century Germany, published in 1610. Augustus Nelson translated it into English in 1906 for Lutheran hymnals.
Hymnal Appearances
- Evangelical Lutheran Worship — 731
- Lutheran Book of Worship — 322
- Lutheran Service Book — 513
- Lutheran Worship — 463
- The Lutheran Hymnal — 605
Translation
Bulletin Note
Martin Behm (1557–1622), a German Lutheran pastor and hymnodist, composed this hymn to strengthen faith during times of plague and war—reminding congregations then and now that only Christ's kingdom endures.
Preaching Connection
This hymn embodies the Lutheran two-kingdoms doctrine: it exposes the futility of earthly security (Law) while anchoring believers in Christ's unshakeable kingdom (Gospel), making it a powerful refrain for any sermon on Christian hope amid worldly trouble.
Stanza Arc
The narrative or theological arc traced by this tune's stanzas: Christ's Lenten self-denial models our repentance; His victory over Satan empowers our spiritual triumph; His presence sustains us through suffering toward Easter joy and eternal paradise.
Overview
A cento from Bernard of Cluny's vast 12th-century Latin satire De contemptu mundi ('On Contempt for the World'), whose opening words are 'Hora novissima, tempora pessima sunt' — 'It is the last hour; the times are very evil.' John Mason Neale translated portions, from which also come 'Jerusalem the Golden' and 'Brief Life Is Here Our Portion.' The hymn warns that the Judge is at the gate, coming in mercy and might (st. 1); calls Christians to rise through penitence to the light that has no evening (st. 2); describes the heavenly home of fadeless splendor and the beatific vision (st. 3); urges striving toward that glory while confessing 'the Lord shall be thy part' (st. 4); and prays Jesus to bring us there (st. 5).
Central theme: In an evil, late age, watch for the coming Judge and long for the heavenly country where the saints see God
Structure
Five eight-line stanzas (7.6.7.6 D). Judgment near (1) — penitence to light (2) — heaven (3) — striving and promise (4) — prayer (5).
Law & Gospel Shape
Law: 'The world is very evil'; the Judge at the gate; penitential sorrow (1-2). Gospel: the Judge comes 'in mercy'; 'Exult, O dust and ashes, the Lord shall be thy part' (1, 4); Jesus in mercy brings us home (5).
Confessional Connections
The Last Judgment and Christ's return (AC XVII). Penitential sorrow leading to joy — contrition and faith (AC XII; 2 Cor 7:10). St. 4's 'Strive… toil… to win that glory' must be read with its own ending: 'The Lord shall be thy part; His only, His forever, thou shalt be and thou art.' Heaven is God's gift to those who are already his; striving is the runner's eagerness of faith (Phil 3:12-14), not merit (AC IV, XX). The beatific vision (st. 3; 1 Cor 13:12).
Liturgical Use (Study Notes)
Last Sundays of the Church Year; Advent; All Saints' Day.
Historical Notes
Bernard was a monk of Cluny under Peter the Venerable; his poem of nearly 3,000 lines in difficult dactylic meter attacks the corruption of his age and contrasts it with the heavenly Jerusalem. Neale's translations from it appeared in the 1850s.
About the Tune
EWING (Alexander Ewing, 1853), first used for 'Jerusalem the Golden.' Other rows: LLANGLOFFAN (1577), DURROW (1578).
Scripture References
Rev 21:23-24 1 John 2:18 Gal 1:4 Eph 5:16 1 Pet 4:7 Jas 5:9 2 Tim 4:8 Rom 13:11-12 2 Cor 7:10 Isa 60:19-20 Rev 22:5 1 Cor 13:12 Heb 11:13-16 Phil 3:12-14 Rom 8:24-25 Gen 18:27 Ps 16:5 Lam 3:24 Heb 11:16
Stanza by Stanza
The world is very evil and time is running late; be sober and keep watch, for the Judge is at the gate — the Judge who comes in mercy and in might, to end evil and crown what is right.
'Hora novissima' — 'Children, it is the last hour' (1 John 2:18). 'The present evil age' (Gal 1:4). 'Be sober-minded' (1 Pet 4:7). 'The Judge is standing at the door' (Jas 5:9). The Judge comes 'in mercy' as well as 'with might' — for believers his coming is redemption (Luke 21:28). 'To diadem the right' — the crown of righteousness (2 Tim 4:8).
- Scripture
- 1 John 2:18, Gal 1:4, 1 Pet 4:7, Jas 5:9, Luke 21:28, 2 Tim 4:8
- Imagery & language
- Late hour; Judge at the gate; diadem.
- Law / Gospel
- Law — evil times and judgment; Gospel — the Judge's mercy.
- Connection to previous
- Judge at the gate.
Arise, good Christian; let right replace wrong; let penitent sorrow lead to heavenly joy, to light without evening that knows no moon or sun, the light so new and golden, the light that is one.
'Wake from sleep… the night is far gone, the day is at hand' (Rom 13:11-12). 'Godly grief produces a repentance that leads to salvation' (2 Cor 7:10). The light without evening (Isa 60:19-20; Rev 22:5; Rev 21:23-24, TLH's text). 'The light that is but one' — God himself as light (1 John 1:5).
- Scripture
- Rom 13:11-12, 2 Cor 7:10, Isa 60:19-20, Rev 21:23-24, Rev 22:5, 1 John 1:5
- Imagery & language
- Arising; light without evening.
- Law / Gospel
- Law — penitence; Gospel — eternal light.
- Connection to previous
- Arise.
Home of unfading splendor, of flowers without thorns, where those who mourn here as exiles will live as children. Amid power without limit and knowledge without bound, the vision of God will gladden the saints.
'Flowers that bear no thorn' — the curse undone (Gen 3:18; Rev 22:3). Exiles become children (Heb 11:13-16; 1 Pet 1:1; 1 John 3:1-2). 'Knowledge has no bound' — 'then I shall know fully' (1 Cor 13:12). The beatific vision: 'they will see his face' (Rev 22:4).
- Scripture
- Gen 3:18, Rev 22:3-4, Heb 11:13-16, 1 John 3:2, 1 Cor 13:12, Matt 5:8
- Imagery & language
- Fadeless home; thornless flowers; vision.
- Law / Gospel
- Gospel — heaven.
- Connection to previous
- Heavenly home.
Strive to win that glory; toil to gain that light; send hope ahead to grasp it until hope is lost in sight. Rejoice, dust and ashes: the Lord will be your portion; you will be his alone, his forever — and you are his now.
Read whole: the exhortations (Phil 3:12-14; 1 Cor 9:24) are framed by grace. 'Till hope be lost in sight' (Rom 8:24-25; 2 Cor 5:7). 'Dust and ashes' (Gen 18:27) — no merit. 'The Lord shall be thy part' (Ps 16:5; Lam 3:24). 'Thou shalt be and thou art' — the already/not yet: we are God's now by grace and will be forever.
- Scripture
- Phil 3:12-14, 1 Cor 9:24, Rom 8:24-25, Gen 18:27, Ps 16:5, Lam 3:24, 1 John 3:2
- Imagery & language
- Striving; hope into sight; dust exulting.
- Law / Gospel
- Gospel — the Lord as portion (striving as faith's eagerness).
- Connection to previous
- Thou art His.
Sweet and blessed country, home of God's chosen! Sweet and blessed country that eager hearts await! Jesus, in mercy bring us to that dear land of rest — you who with God the Father and the Spirit are forever blessed.
The 'better country, that is, a heavenly one' (Heb 11:16). 'God's elect' — heaven as the end of God's gracious election (Eph 1:4; FC XI). The only way there: 'Jesus, in mercy bring us.' Ends in Trinitarian doxology.
- Scripture
- Heb 11:16, Eph 1:4, Heb 4:9, 2 Cor 13:14
- Imagery & language
- Blessed country; land of rest.
- Law / Gospel
- Gospel — mercy brings us home.
- Connection to previous
- Blessed country.
Themes
Contempt of the world Heaven and eternal life Christian perseverance Separation from worldly values