Lord God to You We All Give Praise
Lord God to You we all give praise
Lord God to You We All Give Praise is a hymn text by Martin Behm (1610) in L.M. (8.8.8.8) meter. Translated by Catherine Winkworth. Found in CW21 500, CW93 196, ELH 545, elw 822. Sung to LOBE DEN HERREN.
This hymn embodies the Lutheran understanding of God's providential care through angels as divine agents of protection and blessing. It reflects the Reformation emphasis on praising God's majesty while acknowledging our dependence on His invisible servants.
History & Background
Martin Behm's German hymn 'Lobe den Herren, den mächtigen König' was published in 1610 as part of the German Lutheran hymn tradition. Catherine Winkworth's English translation appeared in 1863 in her collection and became standard in Lutheran hymnody.
Hymnal Appearances
- Christian Worship: Hymnal — 500
- Christian Worship — 196
- Evangelical Lutheran Hymnary — 545
- Evangelical Lutheran Worship — 822
- Lutheran Service Book — 522
- Lutheran Worship — 189
- The Lutheran Hymnal — 254
Translation
Bulletin Note
Composed by Martin Behm in 1610, this hymn reflects post-Reformation piety emphasizing God's providential care through angelic ministration, combining Reformation theology with the liturgical tradition of praise.
Preaching Connection
This hymn proclaims the Gospel of God's active, gracious providence, inviting preachers to explore how divine care for us—whether through visible blessings or the invisible ministry of angels—calls us from fear to confident, grateful praise.
Stanza Arc
The narrative or theological arc traced by this tune's stanzas: Law (divine majesty and power) → Gospel (providence, mercy, sustenance) → Gospel (daily goodness) → Gospel (communal adoration and response)
Background Research
LSB 522 (TLH 254; Hymn of the Day for St. Michael and All Angels, Sept 29). Philipp Melanchthon (1497–1560), born Philipp Schwartzerd; Reuchlin gave him the Greek equivalent of his name ('black earth'). BA at 14 (1511), MA in 1514, professor of Greek at Wittenberg from 1518, author of the Loci communes, the Augsburg Confession (1530), its Apology (1531) and the Treatise on the Power and Primacy of the Pope (1537). He published the hymn in Latin in 1543, for university use; his colleague Paul Eber put it into German in 1554 so it could be sung by all. English by the Lutheran pastor Emanuel Cronenwett, 1880. Stanza 1 gives thanks for the angels (Ps 103:20–22; Matt 18:10); the rest explains why.
Sources: LCMS Worship, The Word in Song: Hymn of the Day Studies (Thomas E. Lock).
In the Church Year
Suggested in the one-year series
- St. Michael and All Angels (2×)
Suggested in the three-year series
- St. Michael and All Angels (2×)
From LCMS Worship's published hymn suggestions, 2014–2026. The count is how many of those yearly lists suggested this hymn for that day.
Overview
The Lutheran Reformation's hymn for St. Michael and All Angels, by the author of the Augsburg Confession. It thanks God for creating the angels, describes their nature and delight, and then explains why Christians need them: the ancient dragon is the enemy of Christ's flock, seeking to divide the Church, deceive the world and devour believers. The angels follow Christ to guard his people and break the enemy's counsel. The hymn is a sober, biblical angelology: angels are creatures and servants, their delight is to be with Jesus and to keep his 'little flock', and all praise goes to God.
Central theme: God created the angels to serve Christ and guard his people against the devil's deceit and violence; for this we praise him
Structure
Eight stanzas of Long Metre (LSB 522 as transcribed on Hymnary): thanksgiving for the angels' creation (1); their nature and wisdom (2); their delight in Christ and his flock (3); the devil's envy and aim to divide (4); his deception of the world and attack on Church and state (5); the roaring lion (6); the angels' watch and victory (7); closing praise (8). Sts. 4–6 on the enemy are balanced by st. 7 on the guardians.
Law & Gospel Shape
The Law is the devil's work: deception, sin, death, division and violence (sts. 4–6). The Gospel is God's care through the angels who serve Christ and his flock, and the doxology. The angels' protection is an article of the First Article's providence placed in the service of the Second.
Confessional Connections
Melanchthon's angelology matches the Confessions: angels are creatures, made by God and serving him (Col 1:16; Heb 1:14); they are not to be invoked (Ap XXI rejects the invocation of saints and, by the same reasoning, of angels as mediators). Their delight is 'to be with Thee, Lord Jesus', keeping 'Thy little flock' (Luke 12:32): their service is ordered to Christ and his Church. The devil is confessed as a real personal enemy, 'the ancient dragon' (Rev 12:9), liar and murderer (John 8:44), who attacks both 'Church and state', the two realms God governs (AC XVI; LC III, Sixth and Seventh Petitions).
Liturgical Use (Study Notes)
St. Michael and All Angels (29 September, Hymn of the Day); Sundays with Matthew 18 (children and angels); evening prayer; baptism of infants (Matt 18:10).
Historical Notes
Melanchthon, Luther's colleague and professor of Greek at Wittenberg, author of the Augsburg Confession and its Apology, published the hymn in Latin in 1543 for university use; Paul Eber put it into German in 1554 so that all could sing it. The English is by the Lutheran pastor Emanuel Cronenwett (1880). LCMS study by Thomas E. Lock.
About the Tune
Hymnary's LSB entry lists ERHALT UNS, HERR (Long Metre).
Scripture References
Ps 103:20-22 Ps 148:2 Col 1:16 Matt 18:10 Heb 1:14 Ps 34:7 Ps 91:11-12 Luke 12:32 Rev 12:7-9 Gen 3:1-5 John 8:44 1 Pet 5:8-9 2 Kgs 6:16-17 Rev 5:11-12
Stanza by Stanza
Lord God, we give you all praise and raise our grateful voices because you created the hosts of angels to wait around your glorious throne.
The hymn begins with thanksgiving, not speculation. The angels are God's creatures (Ps 148:2, 5; Col 1:16), made by him and for him, and their first task is to stand before his throne (Isa 6:1-3; Rev 5:11). The LCMS study ties this stanza to Psalm 103:20-22 ('Bless the Lord, O you his angels') and Matthew 18:10.
- Scripture
- Ps 103:20-22, Ps 148:2, 5, Col 1:16, Isa 6:1-3, Rev 5:11
- Imagery & language
- Throne-room imagery; 'angel hosts'.
- Law / Gospel
- Praise for God's creation and providence.
- Connection to previous
- Opening stanza: thanksgiving.
They shine with light and heavenly grace and always see God's face; they listen for his voice, know it well, and excel in godly wisdom.
The nature of the angels: they are glorious creatures (Luke 2:9), and 'their angels always see the face of my Father' (Matt 18:10). They 'heed Thy voice' (Ps 103:20, 'who do his word, obeying the voice of his word'). Their wisdom is 'godly wisdom', received not self-generated (2 Sam 14:20). The stanza sets a pattern for the Church: to behold God, hear his voice and do his will.
- Scripture
- Luke 2:9, Matt 18:10, Ps 103:20, 2 Sam 14:20, Rev 22:8-9
- Imagery & language
- Light, face, voice, wisdom.
- Law / Gospel
- Description of God's good creatures.
- Connection to previous
- From the angels' creation to their nature.
They never rest or sleep as we do; their whole delight is to be with Lord Jesus and to guard his little flock, his lambs and sheep.
Unlike us, the angels need no sleep; they serve day and night (Rev 4:8). Melanchthon locates their 'whole delight' in Christ: to be with him and to keep his flock. That turns angelology towards Christ and the Church. The study links this to Psalm 34:7: 'The angel of the Lord encamps around those who fear him, and delivers them.' The 'little flock' is Jesus' own tender name for his disciples (Luke 12:32), and the 'lambs' are the little ones of Matthew 18:10, children included.
- Scripture
- Rev 4:8, Ps 121:4, Ps 34:7, Luke 12:32, Matt 18:10, Heb 1:14, John 21:15-17
- Imagery & language
- Contrast of tireless angels with sleeping humans; shepherd imagery.
- Law / Gospel
- Gospel: Christ's care for his flock through his angels.
- Connection to previous
- From what angels are to what they love and do.
The ancient dragon is their enemy; they know his envy and anger. His constant aim and pride is to divide Christ's people.
Revelation 12:7-9 names the dragon, 'that ancient serpent, who is called the devil and Satan', defeated by Michael and his angels. His motive is envy (Wis 2:24) and wrath because his time is short (Rev 12:12). Melanchthon, who spent his life seeking the unity of the Church in the truth, names the devil's aim precisely: to divide Christ's people. Division and false doctrine are his work (Rom 16:17-20).
- Scripture
- Rev 12:7-9, 12, Gen 3:1, Rom 16:17-20, 1 Cor 1:10, John 17:21
- Imagery & language
- The dragon; envy and wrath personified.
- Law / Gospel
- Law: the devil's enmity against Christ's people.
- Connection to previous
- Turns from the angels to their enemy.
As he deceived the world long ago and hurled it into sin and death, so now he lies in wait to undermine both Church and state.
The devil's history: he deceived Eve and brought sin and death into the world (Gen 3; Rom 5:12; John 8:44, 'a murderer from the beginning... a liar and the father of lies'). His strategy has not changed. 'Church and state': Melanchthon names both realms through which God governs, the spiritual and the temporal. The devil attacks both with lies, heresy in the Church, rebellion and disorder in society. The Large Catechism makes the same point in explaining the petitions for daily bread and deliverance from evil.
- Scripture
- Gen 3:1-6, Rom 5:12, John 8:44, 2 Cor 11:3, 14, 1 Pet 5:8, Rom 13:1-4
- Imagery & language
- Deceit and ambush ('subtly lies in wait').
- Law / Gospel
- Law: the devil's deception brings sin and death.
- Connection to previous
- From the devil's motive to his methods.
Like a roaring lion he prowls without rest, seeking to devour Christians and kill them in his terrible power.
First Peter 5:8: 'Your adversary the devil prowls around like a roaring lion, seeking someone to devour.' Job 1:7 adds his restless going to and fro on the earth. The stanza does not minimise the danger; the devil's power is 'dreadful', beyond ours. That realism prepares for the comfort of the next stanza.
- Scripture
- 1 Pet 5:8-9, Job 1:7, Eph 6:12, Rev 12:17
- Imagery & language
- Lion imagery; restless motion.
- Law / Gospel
- Law: the devil's murderous power.
- Connection to previous
- Completes the portrait of the enemy.
But the band of angels is watchful; it follows Christ on every side to guard his people wherever they go and to break the enemy's plans.
The turn. As Elisha's servant saw the mountain full of horses and chariots of fire (2 Kgs 6:16-17), the believer is surrounded by a greater army. The angels 'follow Christ': they do not act independently but in his train, as his servants (Matt 26:53; 2 Thess 1:7). Psalm 91:11-12 promises that God commands his angels to guard us in all our ways. 'Break the counsel of the foe' recalls Psalm 33:10, the Lord frustrating the plans of the nations.
- Scripture
- 2 Kgs 6:16-17, Ps 91:11-12, Ps 34:7, Matt 26:53, Heb 1:14, Ps 33:10
- Imagery & language
- Military imagery: the watchful band following its commander.
- Law / Gospel
- Gospel: God's protection through his angels who serve Christ.
- Connection to previous
- Answers the threat of sts. 4–6 with God's protection.
For this, now and in days to come, our praise will rise to you, Lord, whom all the angel hosts adore with thankful songs forever.
The hymn returns to thanksgiving. The Church on earth joins the angels' worship (Rev 5:11-13), the communion of earth and heaven sung in the Sanctus. Praise is the right response to providence: we do not thank the angels but the Lord who sends them.
- Scripture
- Rev 5:11-13, Ps 103:20-22, Isa 6:3, Heb 12:22
- Imagery & language
- Doxology joining Church and angels.
- Law / Gospel
- Response of praise.
- Connection to previous
- Closing doxology recalling st. 1.
Themes
Angels and ministration Providence of God Praise and thanksgiving Protection and care God's sovereignty