described by Christoph Wolff as "an artistic undertaking on the largest scale". The prescribed readings for the Sunday were from the First Epistle of John, "Whoever doesn't love, remains in Death" (), and from the Gospel of Luke, the parable of the great banquet (). The unknown poet was likely the same as for the first cantata for Leipzig, also in 14movements, also arranged in two symmetrical parts to be performed before and after the sermon. Again the cantata begins with words from a Psalm, (verses 2 and 4 in the Luther Bible), "The heavens declare the glory of God, and the firmament shows His handiwork. There is no speech or language, where their voice is not heard", connecting the Gospel to the Old Testament. The poet first expands in movements 2 and 3 the thought of the Universe praising God's creation. In the following two movements he deplores, following the Gospel, that nonetheless people did not follow the invitation of God, therefore he had to invite "" (from all streets) and bless those, as movement 6 says. Part I closes with the first stanza of Luther's chorale "" (1524), a paraphrase of Psalm 67. Part I was to be performed before the sermon, Part II after the sermon and during communion. Part II talks about the duties of those who follow God's invitation, to pass the love of Christ in order to achieve heaven on earth, a thought also expressed in the Epistle reading. The third stanza of Luther's chorale closes the work. John Eliot Gardiner, who conducted the Bach Cantata Pilgrimage with the Monteverdi Choir in 2000, evaluated the work, connected to Bach's first cantata for Leipzig: this cantata is clearly more than just a sequel to the previous Sunday's ... together they form a diptych revealing a thematic continuity extended over two weeks, with plentiful cross-referencing between the two set Gospels and Epistles beyond the obvious parallels between the injunction to give charitably to the hungry (BWV 75) and of brotherly love manifested in action (BWV 76). He described the works as featuring "a characteristically Lutheran interpretation" of the First Epistle of John. He also noted the depth of metaphorical uses of "eating and drinking", highlighting "the rich man's table, from which Lazarus tried to gather fallen crumbs (BWV 75), standing in opposition to the "great supper" and God's invitation through Christ to the banquet of eternal