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425

Jesus, Priceless Treasure

Full Text

1 Jesus, priceless treasure,
source of purest pleasure,
friend most sure and true:
long my heart was burning,
fainting much and yearning,
thirsting, Lord, for you.
Yours I am, O spotless Lamb,
so will I let nothing hide you,
seek no joy beside you!

2 Let your arms enfold me:
those who try to wound me
cannot reach me here.
Though the earth be shaking,
every heart be quaking,
Jesus calms my fear.
Fires may flash and thunder crash;
yea, though sin and hell assail me,
Jesus will not fail me.

3 Hence, all worldly treasure!
Jesus is my pleasure;
Jesus is my choice.
Hence, all empty glory!
What to me your story
told with tempting voice?
Pain or loss or shame or cross
shall not from my Savior move me,
since he chose to love me.

4 Banish thoughts of sadness,
for the Lord of gladness,
Jesus, enters in;
though the clouds may gather,
those who love the Savior
still have peace within.
Though I bear much sorrow here,
still in you lies purest pleasure,
Jesus, priceless treasure!

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Scripture References

Thematically related:

Further Reflections on Scripture References

Inspired by Jesus' parables of the great treasure and fine pearl (Matt. 13:44-46) and other New Testament references to the metaphor "treasure," this text is strongly Christocentric. Stanza 1 confesses with mystical ecstasy that Christ is the source of purest pleasure (a bold affirmation that counters the hedonism of this world). Stanza 2 expands the metaphor: Christ our treasure is also our fortress, our defense and protec­tor from the "sin and hell" that would "assail" us. Stanza 3 contrasts the eternal plea­sures of knowing Jesus with the "empty" delights of this world. And stanza 4 affirms that, despite the fears and sorrow we must bear, Jesus remains our greatest treasure and source of profound joy.

 

Psalter Hymnal Handbook

Confessions and Statements of Faith References

Further Reflections on Confessions and Statements of Faith References

Difficult times occur in the lives and communities of God’s people because this is a fallen world. The confessions demonstrate this perspective:

  • Belgic Confession, Article 15 teaches that “…by the disobedience of Adam original sin has been spread through the whole human race…a corruption of the whole human nature...” As a result, God’s people are “guilty and subject to physical and spiritual death, having become wicked, perverse, and corrupt in all [our] ways” (Article 14). In addition, “The devils and evil spirits are so corrupt that they are enemies of God and of everything good. They lie in wait for the church and every member of it like thieves, with all their power, to destroy and spoil everything by their deceptions” (Article 12).
  • Our World Belongs to God continues to affirm that “God has not abandoned the work of his hands,” nevertheless “our world, fallen into sin, has lost its first goodness...” (paragraph 4). And now “all spheres of life—family and friendship, work and worship school and state, play and art—bear the wounds of our rebellion” (paragraph 16).

Yet, in a fallen world, God’s providential care is the source of great assurance, comfort and strength. Through these thoughts, our trust in God is inspired.

  • Belgic Confession, Article 13 is a reminder that God’s providence reassures us that God leads and governs all in this world “according to his holy will…nothing happens in this world without his orderly arrangement.” Further, this Confession identifies that this “gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious heavenly Father, who watches over us with fatherly care...in this thought we rest.”
  • Belgic Confession, Article 13, is a reminder that much is beyond human understanding and so “we do not wish to inquire with undue curiosity into what God does that surpasses human understanding and is beyond our ability to comprehend.”
  • In Heidelberg Catechism, Lord’s Day 9, Question and Answer 26 we testify that we “trust God so much that [we] do not doubt that he will provide whatever [we] need for body and soul and will turn to [our] good whatever adversity he sends upon [us] in this sad world.”
  • In Heidelberg Catechism, Lord’s Day 10, Question and Answer 28, we are assured that through our trust in the providence of God we can have “good confidence in our faithful God and Father that nothing in creation will separate us from his love.”
  • When we pray the Lord’s Prayer we ask not to be brought into the time of trial but rescued from evil. In doing so we ask that the Lord will “uphold us and make us strong with the strength of your Holy Spirit so that we may not go down to defeat in this spiritual struggle...” (Heidelberg Catechism, Lord’s Day 52, Question and Answer 127)

Belgic Confession, Article 26 speaks about the intercession of Christ as the ascended Lord. “We have no access to God except through the one and only Mediator and Intercessor, Jesus Christ the Righteous.” We, therefore, do not offer our prayers as though saints could be our intercessor, nor do we offer them on the “basis of our own dignity but only on the basis of the excellence and dignity of Jesus Christ, whose righteousness is ours by faith.” Because Jesus Christ is our sympathetic High Priest, we approach the throne “in full assurance of faith.”

 

No greater assurance can be found than that expressed in Heidelberg Catechism, Lord’s Day 1, Question and Answer 1: “I am not my own by I belong—body and soul, in life and in death—to my faithful Savior, Jesus Christ.”

 
In all difficult times, we eagerly await the final day when God “will set all things right, judge evil, and condemn the wicked” (Our World Belongs to God, paragraph 57).

425

Jesus, Priceless Treasure

Tune Information

Name
GUD SKAL ALTING MAGE (LINDEMAN)
Key
F Major
Meter
6.6.5.6.6.5.7.8.6

Recordings

425

Jesus, Priceless Treasure

Hymn Story/Background

The original German text "Jesu, meine Freude" by Johann Franck first appeared in Johann Cruger's Praxis Pietatis Melica (1653) in six long stanzas. The text was modeled in part after a love song found in Heinrich Albert's Arein (1641), "Flora, meine Freude, meiner Seele Weide."
 
Catherine Winkworth translated the text into English and published it in her Chorale Book for England (1863). Our version includes the original stanzas 1, 2, 4, and 6. Much loved by Christians from various traditions, "Jesus, Priceless Treasure" is one of the finest examples of German piety in a devotional hymn. The intensity of emotional expression found here provides a suitable counter balance to the cerebral character of much Reformed worship.
 
Inspired by Jesus' parables of the great treasure and fine pearl (Matthew 13:44-46) and other New Testament references to the metaphor "treasure," this text is strongly Christocentric. Stanza 1 confesses with mystical ecstasy that Christ is the source of purest pleasure (a bold affirmation that counters the hedonism of this world). Stanza 2 expands the metaphor: Christ our treasure is also our fortress, our defense and protector from the "sin and hell" that would "assail" us. Stanza 3 contrasts the eternal pleasures of knowing Jesus with the "empty" delights of this world. And stanza 4 affirms that, despite the fears and sorrow we must bear, Jesus remains our greatest treasure and source of profound joy.
— Bert Polman

Author Information

Johann Franck (b. Guben, Brandenburg, Germany, 1618; d. Guben, 1677) was a law student at the University of Köningsberg and practiced law during the Thirty Years' War. He held several positions in civil service, including councillor and mayor of Guben. A significant poet, second only to Paul Gerhardt in his day, Franck wrote some 110 hymns, many of which were published by his friend Johann Crüger in various editions of the Praxis Pietatis melica. All were included in the first part of Franck’s Teutsche Gedichte bestehend im geistliche Sion (1672).
— Bert Polman

Catherine Winkworth (b. Holborn, London, England, 1827; d. Monnetier, Savoy, France, 1878) is well known for her English translations of German hymns; her translations were polished and yet remained close to the original. Educated initially by her mother, she lived with relatives in Dresden, Germany, in 1845, where she acquired her knowledge of German and interest in German hymnody. After residing near Manchester until 1862, she moved to Clifton, near Bristol. A pioneer in promoting women's rights, Winkworth put much of her energy into the encouragement of higher education for women. She translated a large number of German hymn texts from hymnals owned by a friend, Baron Bunsen. Though often altered, these translations continue to be used in many modern hymnals. Her work was published in two series of Lyra Germanica (1855, 1858) and in The Chorale Book for England (1863), which included the appropriate German tune with each text as provided by Sterndale Bennett and Otto Goldschmidt. Winkworth also translated biographies of German Christians who promoted ministries to the poor and sick and compiled a handbook of biographies of German hymn authors, Christian Singers of Germany (1869).
— Bert Polman

Composer Information

Ludvig M. Lindeman (b. 1812; d. 1887) was a Norwegian composer and organist. Born in Trondheim, he studied theology in Oslo where he remained the rest of his life. In 1839 he succeeded his brother as the organist and cantor of Oslo Cathedral, a position he held for 48 years up until his death. Lindeman was appointed Knight of the Royal Norwegian Order of St. Olav, and was invited to both help christen the new organ in Royal Albert Hall in London, as well as compose for the coronation of King Oscar II and Queen Sophie of Sweden. In 1883, he and his son started the Organist School in Oslo. Lindeman is perhaps best known for his arrangements of Norwegial folk tales; over the course of his life he collected over 3000 folk melodies and tunes.
— Laura de Jong
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