We Now Implore God the Holy Ghost

We now implore God the Holy Ghost

We Now Implore God the Holy Ghost is a hymn text by Martin Luther (1524) in L.M. (8.8.8.8) meter. Translated by Martin H. Behm. Found in CW21 596, CW93 190, ELH 33, elw 774.

This hymn embodies Luther's emphasis on the Holy Spirit's essential role in sustaining the Church and enabling faithful proclamation of the Gospel. It reflects the Reformation conviction that the Spirit, working through Word and Sacrament, preserves the Church against error and empowers believers for witness.

History & Background

Luther composed this hymn in 1524 during the early Reformation as a prayer-hymn imploring the Holy Spirit's aid in the Church's struggles. It was published in the Erfurt Enchiridion (1524) and became one of the most significant German hymns associated with Pentecost and ecclesiastical renewal.

Hymnal Appearances

Christian Worship: Hymnal — 596
Christian Worship — 190
Evangelical Lutheran Hymnary — 33
Evangelical Lutheran Worship — 774
Lutheran Book of Worship — 317
Lutheran Service Book — 768
Lutheran Worship — 155
The Lutheran Hymnal — 231

Translation

Martin H. Behm

Bulletin Note

Luther composed this Pentecost hymn in 1524, making it among the earliest vernacular hymns of the Reformation. He insisted the Spirit must work through Word and Sacrament to preserve the Church and empower faithful proclamation.

Preaching Connection

This hymn transforms our recognition of human weakness (the law within us) into an urgent, confident plea for God's promised Spirit—the Gospel's answer to our helplessness and the Church's only true defense against error.

Background Research

AI-assisted draft This background note was researched with AI from published hymnal sources and has not yet been checked line by line. Please verify details such as dates before relying on them.

Stanza 1 is a 13th-century German Leise (ending 'Kyrieleis'), one of the oldest German hymns. It echoes the Pentecost sequence Veni Sancte Spiritus and was sung at deathbeds, in processions and in religious plays. The Franciscan preacher Berthold of Regensburg (d. 1272) quoted it in a sermon. Luther added three stanzas (1524), each a fresh address to the Spirit, on faith, love and hope (light, love, comfort in death), keeping the Kyrieleis. First printed 1524 in Strasbourg's Teutsch Kirchen ampt and in Walter's Wittenberg choir book. In the Deutsche Messe (1526) Luther placed it between Epistle and Gospel (the gradual hymn), and in 1542 he included it among his funeral hymns. The melody comes from the sequence chant, first recorded in the Jistebnitz cantional (c. 1420); Walter gave it a rhythmic shape that was later lost and restored in the 19th century. Bach: st 3 closes BWV 169 and appears in wedding cantata BWV 197; also BWV 385.

Sources: Wikipedia 'Nun bitten wir den Heiligen Geist'.

AI-assisted draft These study notes were drafted with AI from the hymn text and have not yet been reviewed line by line. Treat them as a starting point and check them against the sources.

Overview

The first stanza is a medieval German folk hymn (a 'Leise,' named for its Kyrieleis ending), praised by the preacher Berthold of Regensburg in the 13th century. Luther kept it and added three stanzas in 1524. It is a prayer to the Holy Spirit for the one thing needful: true faith, especially at death (st. 1). Luther's stanzas address the Spirit as precious Light, who makes us know Christ who bought us with his blood (st. 2); as sacred Love, who unites Christians in love and peace (st. 3); and as highest Comfort, who keeps us steadfast against shame, death and the accusing Foe (st. 4). Each ends 'Lord, have mercy.' Luther said the first stanza alone was worth whole books.

Central theme: Prayer to the Holy Spirit for true faith, knowledge of Christ, mutual love, and comfort against death and the devil

Structure

Four stanzas (9.8.9.8 plus 'Lord, have mercy'). Faith (1) — Light: knowing Christ (2) — Love: unity (3) — Comfort: steadfastness (4). The three titles of st. 2-4 present the Spirit's work in illumination, sanctification and consolation.

Law & Gospel Shape

Gospel: Christ's blood 'hath bought us' (2). The Law is in the background: our need of faith (1), and the Foe who 'accuses' (4). The Kyrie at each stanza confesses dependence on mercy.

Confessional Connections

The Spirit works faith through the Word (AC V; Small Catechism, Third Article: 'I cannot by my own reason or strength believe… but the Holy Spirit has called me by the Gospel'). The Spirit glorifies Christ (st. 2). Love and unity as fruits (st. 3; AC VI, VII). The Spirit as Comforter against the accuser (st. 4).

Liturgical Use (Study Notes)

Pentecost; Hymn of the Day for Pentecost in the Lutheran tradition; before the sermon; funerals (st. 1); ordinations.

Historical Notes

Berthold of Regensburg (d. 1272) recommended the Leise for congregational singing. Luther's expanded version appeared in Walter's Geistliches Gesangbüchlein (1524).

About the Tune

NUN BITTEN WIR (medieval melody; Walter, 1524).

Scripture References

John 16:13-14 1 Cor 12:3 Eph 2:8 Heb 11:6 2 Cor 4:6 John 15:26 1 Pet 1:18-19 Rom 5:5 Gal 5:22 Eph 4:3 John 14:16, 26 Rom 8:15-16 Rev 12:10 Rom 8:33-34 Heb 11:13-16

Stanza by Stanza

1 We now implore the Holy Ghost…

We now pray to the Holy Ghost for true faith, which we need most of all, that he may befriend us in our last moments and attend us on our journey home. Lord, have mercy.

The medieval stanza asks for the one thing needful: 'the true faith.' Faith is not our achievement but the Spirit's gift (1 Cor 12:3; Eph 2:8; Small Catechism, Third Article). It is needed 'most' because without faith it is impossible to please God (Heb 11:6) and because by faith alone we are justified. The prayer focuses on 'our last moments' — the Christian life is a journey 'homeward' (Heb 11:13-16), and the decisive moment is death, when only faith in Christ avails. The Kyrie ending ('Kyrieleis') expresses complete dependence on mercy.

Scripture: 1 Cor 12:3, Eph 2:8-9, Heb 11:6, Luke 17:5, Heb 11:13-16, Ps 23:4
Imagery & language: Pilgrim journey; deathbed; Kyrie.
Law / Gospel: Gospel — prayer for faith, the Spirit's gift.
Connection to previous: Opening petition.

faith as gift Holy Spirit dying pilgrimage

2 Shine in our hearts, O most precious Light…

Shine in our hearts, precious Light, so that we may rightly know Jesus Christ, clinging to our Savior whose blood bought us, who has brought us again to our homeland. Lord, have mercy.

Luther's first stanza names the Spirit 'precious Light' (2 Cor 4:6, 'God… has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ'). The Spirit's work is to make Christ known: 'He will glorify me' (John 16:14). 'Know aright' — not mere information but faith that clings. The content is pure Gospel: Christ's 'blood hath bought us' (1 Pet 1:18-19; 1 Cor 6:20) and he has 'brought us again to our homeland' — restoration of the lost paradise, our true fatherland in God.

Scripture: 2 Cor 4:6, John 16:13-14, John 15:26, 1 Pet 1:18-19, 1 Cor 6:20, Phil 3:20
Imagery & language: Light shining; clinging; homeland.
Law / Gospel: Gospel — Christ's blood purchase made known by the Spirit.
Connection to previous: Luther's first addition: the Spirit as Light.

illumination Spirit glorifies Christ redemption Third Article

3 Thou sacred Love, grace on us bestow…

Sacred Love, give us grace; set our hearts aglow with heavenly fire so that with united hearts we love one another, of one mind, at peace with every brother. Lord, have mercy!

The Spirit as 'sacred Love' who 'pours God's love into our hearts' (Rom 5:5). 'Heavenly fire' recalls Pentecost (Acts 2:3). The fruit is love for one another and unity (Gal 5:22; Eph 4:3; John 13:34-35). Luther, writing in the turbulent 1520s, prays for peace 'with every brother' — the Church's unity is a gift of the Spirit, not an organizational achievement (AC VII). Love follows faith (st. 1-2) — the right Lutheran order.

Scripture: Rom 5:5, Acts 2:3, Gal 5:22, Eph 4:1-3, John 13:34-35, Phil 2:2
Imagery & language: Fire; united hearts.
Law / Gospel: Gospel — love poured out by the Spirit.
Connection to previous: Luther's second addition: the Spirit as Love.

love unity of the Church sanctification

4 Thou highest Comfort in every need…

Highest Comfort in every need, grant that we fear neither shame nor death, and that our courage may never fail us even when the Foe accuses and assails us. Lord, have mercy!

The Spirit as 'Comforter' (Paraclete, John 14:16, 26). He strengthens us to bear 'shame' (persecution) and 'death' without fear. The deepest assault is the devil's accusation (Rev 12:10, 'the accuser of our brothers'). Luther knew Anfechtung — the Foe accuses the conscience of sin. The Spirit's comfort is to testify that we are God's children (Rom 8:15-16) and to point us to Christ, so that 'who shall bring any charge against God's elect?' (Rom 8:33-34).

Scripture: John 14:16, 26, Rom 8:15-16, Rev 12:10, Rom 8:33-34, Heb 2:14-15, 1 Pet 4:14
Imagery & language: Comfort; accusing Foe.
Law / Gospel: Gospel — the Spirit's comfort against the accuser.
Connection to previous: Luther's third addition: the Spirit as Comfort; returns to st. 1's concern with death.

Holy Spirit as Comforter Anfechtung spiritual warfare assurance

Themes

Holy Spirit invocation Church unity Divine help Spiritual warfare Gospel proclamation

Look Further

Search Hymnary.org for "We Now Implore God the Holy Ghost" ↗