O Lord, We Praise Thee
O Lord, we praise thee, bless thee, and adore thee
O Lord, We Praise Thee is a hymn text by Martin Behm (1610) in L.M. (8.8.8.8) meter. Translated by Catherine Winkworth. Found in elw 404, lbw 215, lsb 617, lw 238. Sung to MELCOMBE.
This hymn expresses the Lutheran understanding of the real presence of Christ in Holy Communion and the believer's grateful reception of Christ's body and blood. It combines objective sacramental theology with subjective faith-response, embodying the catechetical balance Luther emphasized.
History & Background
Martin Behm wrote this German sacramental hymn "O Herr, wir loben dich" in the early 17th century as a eucharistic prayer-hymn for Lutheran communion services. Catherine Winkworth's 1863 English translation became standard in Lutheran hymnody and appears in all major Lutheran hymnals.
Hymnal Appearances
- Evangelical Lutheran Worship — 404
- Lutheran Book of Worship — 215
- Lutheran Service Book — 617
- Lutheran Worship — 238
- The Lutheran Hymnal — 313
Translation
Bulletin Note
Composed by Martin Behm in 1610, this hymn expresses the heart of Lutheran sacramental theology: Christ's real presence received in faith and thanksgiving. Its steady long-meter tune anchors centuries of eucharistic devotion.
Preaching Connection
This hymn embodies Luther's catechetical insight that the sacrament unites objective gift (Christ's body and blood truly present) with subjective faith-response (our grateful reception), making it a perfect hymnic amplification of any sermon on grace meeting faith at the altar.
Catechism & Confessional Connections
- The Definition & Command of Communion Small Catechism — Holy Communion
- Of Lord’s Supper Augsburg Confession
Stanza Arc
The narrative or theological arc traced by this tune's stanzas: From divine calling to missionary commission: the believer receives God's Word, develops compassionate hearts for the lost, practices faithful intercession, and participates in God's redemptive work until all creation glorifies Him
Background Research
The first stanza is a medieval Leise, a vernacular congregational song ending in Kyrie eleison. It was sung with the Corpus Christi sequence Lauda Sion. The earliest known copy (late 14th century) is in a processional of the Franciscan house at Miltenberg, made in Mainz. Luther trimmed it and added two stanzas (1524), turning a Corpus Christi procession song into a thanksgiving after Communion. St 2 recalls the gifts of redemption; st 3 prays for the sacrament's fruits in the believer and the church. Published in the Erfurt Enchiridion and Walter's choir book, both 1524. In 1533 Luther praised this Leise because it speaks of the sacrament as gift (bread and wine, body and blood) rather than as a sacrifice — worth noting for the analysis. The melody is the medieval one. Bach: four-part setting BWV 322.
Sources: bach-cantatas.com (Gott sei gelobet und gebenedeiet).
In the Church Year
Hymn of the Day (Lutheran Service Book) for: Maundy Thursday
Suggested in the one-year series
- Maundy Thursday (6×)
- Reformation (6×)
- Epiphany (2×)
- Last Sunday of the Church Year (2×)
- Lent 3 (2×)
- Lent 4 (2×)
- Trinity 2 (2×)
- Trinity 8 (2×)
- Trinity 9 (2×)
- Advent 3 (1×)
- Christmas Day (1×)
- Confession of St. Peter (1×)
Suggested in the three-year series
- Maundy Thursday (8×)
- Proper 10 (2×)
- Reformation (2×)
- Proper 5 (1×)
- Proper 8 (1×)
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
A pre-Reformation German communion song (sung at Corpus Christi processions) to which Luther added two stanzas in 1524, turning it into a hymn for receiving the Sacrament. It praises Christ for feeding us with his body and blood (st. 1), remembers his love in giving his body and blood for our debt (st. 2), and asks for brotherly love, the Spirit, and peace in the church (st. 3). Each half-stanza ends with 'Kyrie eleison' ('O Lord, have mercy').
Central theme: Thanksgiving for Christ's body and blood given in the Supper, with prayer for its fruits
Structure
Thanks for the gift (1); the cross behind the Supper (2); fruits of love and unity (3). Kyrie refrain twice in each stanza.
Law & Gospel Shape
Gospel throughout; the Kyrie keeps sinners' humility before the gift.
Confessional Connections
Real Presence (AC X; FC VII): 'Thou with Thy body and Thy blood didst nourish.' The Supper's fruits: forgiveness, strengthening of faith, love for neighbor (Large Catechism V).
Liturgical Use (Study Notes)
Distribution or post-communion hymn; Maundy Thursday.
Historical Notes
Stanza 1 dates from the 15th century; Luther's additions appeared in 1524. Luther kept the 'Kyrieleis' as a link with medieval vernacular singing.
About the Tune
GOTT SEI GELOBET UND GEBENEDEIET — medieval melody; long phrases ending in Kyrie.
Scripture References
Matt 26:26-28 1 Cor 10:16-17 John 6:54-56 John 15:13 Col 2:14 Rom 5:1 1 Cor 11:26 Eph 4:3
Stanza by Stanza
We praise, bless, and adore the Lord and bow in thanks, for he has fed our weak souls with his body and blood so they may flourish; may his body born of Mary, which bore our sins and sorrows, and his blood plead for us in every trial, fear, and need. Lord, have mercy.
Praise for the Sacrament as feeding: 'Thou with Thy body and Thy blood didst nourish / Our weak souls' (John 6:54-56). This is the Real Presence confessed in the simplest terms. The Sacrament is for 'weak souls' — those who know their need (Large Catechism V). 'Thy body… born of Mary' — the same body born, crucified, and now given (FC VII). The body 'that our sins and sorrows did carry' (Isa 53:4; 1 Pet 2:24). 'Thy blood for us plead' — Christ's blood speaks better than Abel's (Heb 12:24). The Kyrie keeps the communicant humble.
- Scripture
- John 6:54-56, Matt 26:26-28, Isa 53:4, 1 Pet 2:24, Heb 12:24, Luke 1:31
- Imagery & language
- Nourishment; body and blood; pleading blood.
- Law / Gospel
- Gospel — the Sacrament's gift.
- Connection to previous
- Thanksgiving for the gift (pre-Reformation stanza).
Christ's holy body was given into death to win heaven for us; no greater love could bind us to him, and this feast should remind us of it; his kindness compelled him to shed his blood to bless and sustain me; our debt is paid and peace with God is restored. Lord, have mercy.
Luther's addition ties the Supper to the cross. 'No greater love' (John 15:13). 'May this feast thereof remind us' — 'Do this in remembrance of me' (1 Cor 11:24-26), remembrance not as mere memory but as proclamation of the Lord's death. 'Lord, Thy kindness did so constrain Thee' — love drove Christ (2 Cor 5:14). 'All our debt Thou hast paid; / Peace with God once more is made' — Col 2:14; Rom 5:1 — the forgiveness given in the Supper ('given and shed for you for the forgiveness of sins').
- Scripture
- John 15:13, 1 Cor 11:24-26, 2 Cor 5:14, Col 2:13-14, Rom 5:1, Matt 26:28
- Imagery & language
- Body given; feast of remembrance; debt paid.
- Law / Gospel
- Gospel — forgiveness through Christ's death.
- Connection to previous
- Luther's stanza: the cross behind the Supper.
May God give grace so we live pleasing him, as brothers in love and unity, never regretting this Communion; may the Spirit not leave us but make us heavenly-minded; give the church peace and unity. Lord, have mercy.
Luther's second addition: the fruits of the Supper. Brotherly love — 'we who are many are one body, for we all partake of the one bread' (1 Cor 10:17). 'Nor repent this blest Communion' — not to receive it unworthily or fall away afterward (1 Cor 11:27-29). 'Let not Thy good Spirit forsake us' (Ps 51:11). 'Peace and unity' in the church (Eph 4:3). The Large Catechism teaches that the Supper strengthens faith and love.
- Scripture
- 1 Cor 10:16-17, 1 Cor 11:27-29, Ps 51:11, Col 3:1-2, Eph 4:3
- Imagery & language
- Brothers in union; heavenly-mindedness.
- Law / Gospel
- Sanctification — fruits of the Supper.
- Connection to previous
- Luther's stanza: fruits of the Supper.
Themes
Eucharist and Holy Communion Thanksgiving and praise Christ's redemptive work Participation in Christ's body and blood