LSB #849 "Praise the One Who Breaks the Darkness"

Biblical citations in the hymnal:  Luke 4:16-21; Mark 10:13-16; John 1:1, 14, 29; 4:5-14

Luke 4:16-21:  "16 And he came to Nazareth, where he had been brought up.  And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read.  17 And the scroll of the prophet Isaiah was given to him.  He unrolled the scroll and found the place where it was written,  18 'The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor.  He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, 19 to proclaim the year of the Lord's favor.'  20 And he rolled up the scroll and gave it back to the attendant and sat down.  And the eyes of all in the synagogue were fixed on him.  21 And he began to say to them, 'Today this Scripture has been fulfilled in your hearing.'"

Mark 10:13-16:  "13 And they were bringing children to him that he might touch them, and the disciples rebuked them.  14 But when Jesus saw it, he was indignant and said to them, 'Let the children come to me; do not hinder them, for to such belongs the kingdom of God.  15 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.'  16 And he took them in his arms and blessed them, laying his hands on them."

John 1:1:  "In the beginning was the Word, and the Word was with God, and the Word was God."

John 1:14:  "And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth."

John 1:29:  "The next day he saw Jesus coming toward him, and said, 'Behold, the Lamb of God, who takes away the sin of the world!'"

John 4:5-14:  "5 So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph.  6 Jacob's well was there; so Jesus, wearied as he was from his journey, was sitting beside the well.  It was about the sixth hour.

"7 A woman from Samaria came to draw water.  Jesus said to her, 'Give me a drink.'  8 (For his disciples had gone away into the city to buy food.)  9 The Samaritan woman said to him, 'How is it that you, a Jew, ask for a drink from me, a woman of Samaria?'  (For Jews have no dealings with Samaritans.)  10 Jesus answered her, 'If you knew the gift of God, and who it is that is saying to you, "Give me a drink," you would have asked him, and he would have given you living water.'  11 The woman said to him, 'Sir, you have nothing to draw water with, and the well is deep.  Where do you get that living water?  12 Are you greater than our father Jacob?  He gave us the well and drank from it himself, as did his sons and his livestock.'  13 Jesus said to her, 'Everyone who drinks of this water will be thirsty again, 14 but whoever drinks of the water that I will give him will never be thirsty again.  The water that I will give him will become in him a spring of water welling up to eternal life.'"

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The passage from Luke 4 is the basis for the first half of the first verse:  "Praise the One who breaks the darkness / With a liberating light; / Praise the One who frees the pris'ners, / Turning blindness into sight."

Similarly, the passage from Mark 10 is the basis for the beginning of the second verse:  "Praise the One who blessed the children / With a strong, yet gentle, word."

John 1:14 appears at the beginning of the third verse:  "Let us praise the Word Incarnate, / Christ, who suffered in our place. / Jesus died and rose victorious / That we may know God by grace."  John 1:1 seems to be cited just to give John 1:14 some more context.

John 1:29 seems to be referred to in the lines "Seeing what our God has done; / Let us praise the true Redeemer" near the end of the third verse.

The passage from John 4 is alluded to at the end of the second verse:  "Praise the One who brings cool water / To the desert's burning sand; / From this Well comes living water, / Quenching thirst in ev'ry land."

LSB #848 "Lord, Whose Love through Humble Service"

Biblical citations in the hymnal:  Matthew 25:34-40, Galatians 6:10, Romans 12:1

Matthew 25:34-40:  "34 'Then the King will say to those on his right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  35 For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me."  37 Then the righteous will answer him, saying, "Lord, when did we see you hungry and feed you, or thirst and give you drink?  38 And when did we see you a stranger and welcome you, or naked and clothe you?  39 And when did we see you sick or in prison and visit you?"  40 And the King will answer them, "Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me."'"

Galatians 6:10:  "So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith."

Romans 12:1:  "I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship."

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As with the previous hymn, all of the cited passages have a similar theme (doing good works), and this appears throughout the hymn, particularly in the lines "We, your servants, bring the worship / Not of voice alone, but heart, / Consecrating to Your purpose / Ev'ry gift that You impart" at the end of the first verse, "Stirring us to tireless striving" near the end of the third, and "Called by worship to Your service, / Forth in Your dear name we go, / To the child, the youth, the aged, / Love in living deeds to show" at the beginning of the fourth.

Some of the conditions in the passage from Matthew 25 are also present near the beginning of the second verse:  "Still the hungry cry for bread; / Still the captives long for freedom."

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The lines "As we worship, grant us vision, / Till your love's revealing light / In its height and depth and greatness, / Dawns upon our quickened sight" at the beginning of the third verse are drawn from Ephesians 3:17-19:  "17 so that Christ may dwell in your hearts through faith - that you, being rooted and grounded in love, 18 may have strength to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God."

Both the Biblical passage and the hymn text derived from it exhibit polysyndeton ("breadth and length and height and depth" and "height and depth and greatness"), and this provides an additional sense of that vastness (beyond just the listing of the various directions).

"O Christ, Our True and Only Light"

Last week, I finally caught up on watching the last couple summer chapel services from Concordia University Wisconsin.  In the service from 17 June, the hymn was "O Christ, Our True and Only Light," and while I've written about small features in it twice before, I found two more.

Both are in the third musical phrase (the tune is "O Jesu Christe, wahres Licht"):

In the third verse, the text here is "Let ev'ry conscience sore oppressed" (the sense continues into the next line:  "In You find peace and heav'nly rest").  "Conscience" is sung with a melisma, giving a sense of the range of "ev'ry" (especially since the notes are all different pitches:  A G F#).

In the fourth verse, the text is "Unite all those who walk apart."  Similar to the above, "those" is sung with a melisma (A G), hinting at the entirety of "all."

LSB #847 "Christ, Our Human Likeness Sharing"

Biblical citations in the hymnal:  Titus 3:4-8, Ephesians 2:10, Titus 2:11-14, Romans 12:1-2

Titus 3:4-8:  "4 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life.  8 The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works.  These things are excellent and profitable for people."

Ephesians 2:10:  "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them."

Titus 2:11-14:  "11 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, 13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works."

Romans 12:1-2:  "1 I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.  2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect."

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All of the cited passages have a similar theme (doing good works), which appears throughout the hymn, particularly the second verse:  "Hear the word that Christ has spoken, / Help the weak, the hungry feed... Christ the Savior, Christ the Servant, / Help us meet our neighbor's need."

Parts of the two passages from Titus also appear in the line "In His death our ransom paid" in the first verse.

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The lines "Come, O living Christ, renew us, / As of old in wind and flame" at the beginning of the fourth verse refer to Acts 2, especially verses 2-4:  "2 And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting.  3 And divided tongues as of fire appeared to them and rested on each one of them.  4 And they were all filled with the Holy Spirit...."

LSB #846 "Your Hand, O Lord, in Days of Old"

Biblical citations in the hymnal:  Luke 19:10, Matthew 9:35, John 10:10, 1 Peter 2:9

Luke 19:10:  "'For the Son of Man came to seek and to save the lost.'"

Matthew 9:35:  "And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction."

John 10:10:  "'The thief comes only to steal and kill and destroy.  I came that they may have life and have it abundantly.'"

1 Peter 2:9:  "But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light."

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The text is public domain:

1 Your hand, O Lord, in days of old

Was strong to heal and save;

It triumphed over ills and death,

O'er darkness and the grave.

To You they came, the blind, the mute,

The palsied and the lame,

The lepers in their misery,

The sick with fevered frame.

2 Your touch then, Lord, brought life and health,

Gave speech and strength and sight;

And youth renewed and frenzy calmed

Revealed You, Lord of light.

And now, O Lord, be near to bless,

Almighty as before,

In crowded street, by beds of pain,

As by Gennes'ret's shore.

3 O be our great deliv'rer still,

The Lord of life and death;

Restore and quicken, soothe and bless,

With Your life-giving breath.

To hands that work and eyes that see

Give wisdom's healing pow'r

That whole and sick and weak and strong

May praise You evermore.

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Taken in a physical sense, "sav[ing] the lost" from Luke 19:10 is combined with Matthew 9:35 in the accounts of healing throughout the hymn, but taken in a more spiritual sense, it appears in the first halves of the first and third verses, especially in the first two lines:  "Your hand, O Lord, in days of old / Was strong to heal and save."  There's a similar division of application with "hav[ing] life" from John 10:10; in its physical sense, it appears in the line "Your touch then, Lord, brought life and health" at the beginning of the second verse, but in its spiritual sense, it's referred to in the lines "O be our great deliv'rer still, / The Lord of life and death" and in the phrase "Your life-giving breath" in the third verse.

1 Peter 2:9 (specifically "who called you out of darkness into his marvelous light") is alluded to in the first verse ("Your hand... triumphed... O'er darkness") and in the second ("Lord of light").

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The phrase "youth renewed" in the second verse seems to come from Isaiah 40:30-31:  "30 Even youths shall faint and be weary, and young men shall fall exhausted; 31 but they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.

The line "As by Gennes'ret's shore" at the end of the second verse refers to Jesus' healings in Matthew 14:34-36 and Mark 6:53-56.

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The phrase "whole and sick and weak and strong" in the third verse exhibits polysyndeton and contains two merisms, and these features provide a sense of breadth.

LSB #845 "Where Charity and Love Prevail"

Biblical citations in the hymnal:  John 13:1-17, 1 John 4:7-21, Ephesians 4:29-32

John 13:1-17:  "1 Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end.  2 During supper, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him, 3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, 4 rose from supper.  He laid aside his outer garments, and taking a towel, tied it around his waist.  5 Then he poured water into a basin and began to wash the disciples' feet and to wipe them with the towel that was wrapped around him.  6 He came to Simon Peter, who said to him, 'Lord, do you wash my feet?'  7 Jesus answered him, 'What I am doing you do not understand now, but afterward you will understand.'  8 Peter said to him, 'You shall never wash my feet.'  Jesus answered him, 'If I do not wash you, you have no share with me.'  9 Simon Peter said to him, 'Lord, not my feet only but also my hands and my head!'  10 Jesus said to him, 'The one who has bathed does not need to wash, except for his feet, but is completely clean.  And you are clean, but not every one of you.'  11 For he knew who was to betray him; that was why he said, 'Not all of you are clean.'

"12 When he had washed their feet and put on his outer garments and resumed his place, he said to them, 'Do you understand what I have done to you?  13 You call me Teacher and Lord, and you are right, for so I am.  14 If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.  15 For I have given you an example, that you also should do just as I have done to you.  16 Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him.  17 If you know these things, blessed are you if you do them.'"

1 John 4:7-21:  "7 Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God.  8 Anyone who does not love does not know God, because God is love.  9 In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.  10 In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.  11 Beloved, if God so loved us, we also ought to love one another.  12 No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.

"13 By this we know that we abide in him and he in us, because he has given us of his Spirit.  14 And we have seen and testify that the Father has sent his Son to be the Savior of the world.  15 Whoever confesses that Jesus is the Son of God, God abides in him, and he in God.  16 So we have come to know and to believe the love that God has for us.  God is love, and whoever abides in love abides in God, and God abides in him.  17 By this is love perfected with us, so that we may have confidence for the day of judgement, because as he is so also are we in this world.  18 There is no fear in love, but perfect love casts out fear.  For fear has to do with punishment, and whoever fears has not been perfected in love.  19 We love because he first loved us.  20 If anyone says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen.  21 And this commandment we have from him:  whoever loves God must also love his brother."

Ephesians 4:29-32:  "29 Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.  30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.  31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice.  32 Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.

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The passage from John 13 seems to be what's alluded to in the lines "With grateful joy and holy fear / His charity we learn."

Part of 1 John 4:12 is paraphrased in the hymn's first two lines:  "Where charity and love prevail / There God is ever found."  1 John 4:11 and 21 are the basis for the line "And let us love each other well" in the third verse.  This is the same general idea as "'you also ought to wash one another's feet'" from John 13:14 and "forgiving one another" from Ephesians 4:32.  1 John 4:21 is also the basis for the sixth verse:  "For love excludes no race or clan / That names the Savior's name; / His family embraces all / Whose Father is the same."

Ephesians 4:29 and 31 are echoed in the lines "Let strife among us be unknown; / Let all contention cease" at the beginning of the fourth verse.  "Forgiving one another" from verse 32 appears in the lines "Forgive we now each other's faults / As we our faults confess" at the beginning of the third verse, although the structure in the hymn text is closer to Luke 11:4:  "'and forgive us our sins, for we ourselves forgive everyone who is indebted to us.  And lead us not into temptation.'"

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The lines "As members of His body joined / We are in Him made one" at the end of the fifth verse use the same imagery as Romans 12:5 ("so we, though many, are one body in Christ, and individually members one of another") and Ephesians 4:15-16 ("15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.").

LSB #844 "Lord of All Nations, Grant Me Grace"

Biblical citations in the hymnal:  Philippians 1:9, Leviticus 19:34, 1 John 4:12

Philippians 1:9:  "And it is my prayer that your love may abound more and more, with knowledge and all discernment"

Leviticus 19:34:  "'You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt:  I am the LORD your God.'"

1 John 4:12:  "No one has ever seen God; if we love one another, God abides in us and his love is perfected in us."

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All of the cited passages seem to be combined in the lines "Lord of all nations, grant me grace / To love all people, ev'ry race" in the first verse and the line "Let Christian love bind warm and true" at the end of the second.  The rest of the hymn text expands upon these.

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There's a significant line break in the lines "Break down the wall that would divide / Thy children, Lord, on ev'ry side" in the second verse.  It interrupts the meaning (separating the verb from its direct object), and this draws attention to that division.

There's a slant rhyme between "erred" and "word" in the lines "Forgive me, Lord, where I have erred / By loveless act and thoughtless word" in the third verse, and to some degree, this emphasizes both the meaning of "erred" and the "thoughtless" nature of that "word."

"A Mighty Fortress Is Our God"

I've been slowly reading Proverbs in German.  A couple weeks ago, I noticed a familiar phrase in Proverbs 18:10:  "Der Name des HERRN ist eine feste Burg; der Gerechte läuft dorthin und wird beschirmt."  In the ESV, this is:  "The name of the LORD is a strong tower; the righteous man runs into it and is safe."

"Eine feste Burg" ("a strong tower") also appears in the German title line of "A Mighty Fortress Is Our God" - "Ein feste Burg ist unser Gott."  The translation of Proverbs I'm reading is by Luther, so there seems to be some connection here, although I don't know which text is older.

LSB #843 "'Forgive Our Sins as We Forgive'"

Biblical citations in the hymnal:  Luke 11:4, Matthew 18:21-35, Ephesians 4:31-32, Matthew 5:23-24

Luke 11:4:  "'and forgive us our sins, for we ourselves forgive everyone who is indebted to us.  And lead us not into temptation.'"

Matthew 18:21-35:  "21 Then Peter came up and said to him, 'Lord, how often will my brother sin against me, and I forgive him?  As many as seven times?'  22 Jesus said to him, 'I do not say to you seven times, but seventy times seven.

"23 'Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants.  24 When he began to settle, one was brought to him who owed him ten thousand talents.  25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made.  26 So the servant fell on his knees, imploring him, "Have patience with me, and I will pay you everything."  27 And out of pity for him, the master of that servant released him and forgave him the debt.  28 But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, "Pay what you owe."  29 So his fellow servant fell down and pleaded with him, "Have patience with me, and I will pay you."  30 He refused and went and put him in prison until he should pay the debt.  31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place.  32 Then his master summoned him and said to him, "You wicked servant!  I forgave you all that debt because you pleaded with me.  33 And should not you have had mercy on your fellow servant, as I had mercy on you?"  34 And in anger his master delivered him to the jailers, until he should pay all his debt.  35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.'"

Ephesians 4:31-32:  "31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice.  32 Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you."

Matthew 5:23-24:  "23 'So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go.  First be reconciled to your brother, and then come and offer your gift.'"

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To some degree, all of the cited passages appear in the hymn's first lines ("'Forgive our sins as we forgive,' / You taught us, Lord, to pray"), but Luke 11:4 is clearly the most prominent.

The parable in Matthew 18 is referred to in the second half of the third verse:  "What trivial debts are owed to us, / How great our debt to You!"

The passage from Ephesians 4 is the basis for the fourth verse, particularly the first two lines:  "Lord, cleanse the depths within our souls / And bid resentment cease."  To a lesser degree, it also appears in the second verse, along with the passage from Matthew 5, but in an inverted sort of way:  "How can Your pardon reach and bless / The unforgiving heart / That broods on wrongs and will not let / Old bitterness depart?"  The servant from the Matthew 18 parable could be cited again here, as one with an "unforgiving heart."

"I Walk in Danger All the Way"

A couple weeks ago, I watched the Concordia University Wisconsin chapel service from 20 May.  The hymn was "I Walk in Danger All the Way," and I noticed a way in which the tune ("Der lieben Sonne Licht und Pracht") represents the text.

Here's the last musical phrase:

The melody here is conjunct (not skipping any notes in the scale), and it gives an impression of the steps involved in the "walk[ing]" mentioned in most of the lines sung to this phrase:  "I walk in danger all the way" in the first verse, "I walk with angels all the way" in the fourth, "I walk with Jesus all the way" in the fifth, and "My walk is heav'nward all the way" in the sixth.

[Years ago, I noted a similar feature elsewhere in the hymn.]

LSB #842 "Son of God, Eternal Savior"

Biblical citations in the hymnal:  1 Peter 1:20-23; Hebrews 7:25; John 13:34-35; 17:20-21

1 Peter 1:20-23:  "20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

"22 Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, 23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God"

Hebrews 7:25:  "Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them."

John 13:34-35:  "34 'A new commandment I give to you, that you love one another:  just as I have loved you, you also are to love one another.  35 By this all people will know that you are my disciples, if you have love for one another.'"

John 17:20-21:  "20 'I do not ask for these only, but also for those who will believe in me through their word, 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.'"

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The text is public domain:

1 Son of God, eternal Savior,

Source of life and truth and grace,

Word made flesh, whose birth among us

Hallows all our human race,

You our Head, who, throned in glory,

For Your own will ever plead:

Fill us with Your love and pity,

Heal our wrongs, and help our need.

2 As You, Lord, have lived for others,

So may we for others live.

Freely have Your gifts been granted;

Freely may Your servants give.

Yours the gold and Yours the silver,

Yours the wealth of land and sea;

We but stewards of Your bounty

Held in solemn trust will be.

3 Come, O Christ, and reign among us,

King of love and Prince of Peace;

Hush the storm of strife and passion,

Bid its cruel discords cease.

By Your patient years of toiling,

By Your silent hours of pain,

Quench our fevered thirst of pleasure,

Stem our selfish greed of gain.

4 Son of God, eternal Savior,

Source of life and truth and grace,

Word made flesh, whose birth among us

Hallows all our human race:

By Your praying, by Your willing

That Your people should be one,

Grant, O grant our hope's fruition:

Here on earth Your will be done.

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1 Peter 1:20-21 seems to appear in the first half of the first verse (repeated as the first half of the fourth verse), although the hymn text bears a stronger resemblance to other Biblical passages, such as John 1:14 ("And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.") and John 14:6 ("Jesus said to him, 'I am the way, and the truth, and the life.  No one comes to the Father except through me.'").  1 Peter 1:22 is combined with John 13:34-35 at the beginning of the second verse:  "As You, Lord, have lived for others, / So may we for others live."

The intercession in Hebrews 7:25 is referred to in the first verse:  "Your our Head, who, throned in glory, / For Your own will ever plead."

John 17:20-21 is alluded to in the fourth verse:  "By Your praying, by Your willing / That Your people should be one."

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Perhaps just coincidentally, the line "Yours the gold and Yours the silver" in the second verse bears some resemblance to Haggai 2:8:  "The silver is mine, and the gold is mine, declares the LORD of hosts."

The title Prince of Peace in the third verse comes from Isaiah 9:6:  "For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace."

The line "Here on earth Your will be done" at the end of the fourth verse echoes Matthew 6:10:  "'Your kingdom come, your will be done, on earth as it is in heaven.'"

"I Know That My Redeemer Lives"

I recently watched the Concordia University Wisconsin chapel service from 6 May.  The hymn was "I Know That My Redeemer Lives," and in it, I noticed yet an-other instance where a phrase starting with "all" is sung to notes of all different pitches, resulting in a sense of extent or entirety.

The fifth verse starts with the line "He lives to silence all my fears," sung to this phrase from "Duke Street":

The phrase "all my fears" is sung to the notes D C# B A.