PRAISE

the imperative inseparable from tlie very being and nature of God.

We are prepared, then, to find that in the Bible praise to God is universal on the part of all who acknowledge Him. It is the very atmosphere of both dispensations. It is futile to attempt to collate the passages that in-volve it, for its expression is not measured by special terms or confined to special occasions. The author of Gn 1, like every reader of the chapter, finds the work of creation an occasion for praising God. The chapter is a call to praise, though the word be not mentioned. We have but to turn to the Psalms (e.g. Ps 104) to find formal expression of the praise that the world inspires. The legal requirements of the Law likewise depend for their authority with men upon the recognition of the merit of the Law-giver. 'Ye shall be holy, for I Jehovah your God am holy,' has no force except for him who acknowledges holiness in God who commands; and obedience is the creature's tribute of praise to the holy God.

The whole history of Israel, as Israel's historians picture it, has in it the constant element of praise to Israel's God: we turn to the Psalms (e.g. Ps 102) or to other songs (e.g. Ex 15), and find the praise of the heart rising to formal expression.

In the NT, praise of Christ and of God in Christ is the universal note. It is the song of those who are healed of their sicknesses, or forgiven their sins; of Apostles who mediate on the gospel message and salvation through Christ; of those who rehearse the glories of the New Jerusalem as seen in apocalyptic vision.

We are also prepared by this universality to find that praise cannot form a topic for independent treatment. There is no technical terminology to be examined in the hope that the etymology of the terms used will throw light upon the subject, for in this case etymologies may lead us away from the current meaning of the common words employed. The history of praise in the OT and the NT is the history of worship, temple, synagogue, sacrifice, festivals. The literature of praise is the litera-ture of religion, whether as the product of national con-sciousness or of personal religious experience.

It will sufBce to mention one or two points of interest which the student may well bear in mind as he studies the Bible and consults the articles on related subjects.

The Heb. word oftenest used for praise is hUlil, per-haps an onomatopoetic Semitic root meaning 'cry aloud.' An interesting feature is the use of the impera^ tive in ascriptions of praise. Taken literally, these Imperatives are commands to praise; but they are to be taken as real ascriptions of praise, with the added thought that praise from one person suggests praise from all. Ct. the doxology 'Praise God from whom all blessings flow,' which consists solely of four impera^ tive sentences.

The imperative of the Hebrew verb, followed by the Divine name, gives us Hallelujah, i.e. ' Praise ye Jab.' The word is used at the beginning and end of Psalms, apparently with liturgical value. Cf. also the Hallel Psalms (113-118. 136). The noun from the same root appears as the title of Ps 145. See Hallel.

The form which praise took as an element of worship in Israel varied with the general character of worship. It was called forth by the acts of Jahweh upon which the Israelites were especially wont to dwell in different periods. For personal and family favours they praised Him in early times with forms of their own choosing. When the national consciousness was aroused, they praised Him for His leading of the nation, in forms suitable to this service. As worship came more and more to conform to that elaborated for, and practised in, the royal sanctuary — the Temple at Jerusalem — the forms of praise could not fail to share the elaboration and to become gradually more uniform. To what extent these modifications took place is to be studied in the history of OT religion.

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PRAYER

Praise was certainly a part of the varied service rendered by the Levites in the Temple ritual of later Judaism, and an examination of that ritual will show how far praise was given over to them, and how much was retained by the congregation. The Psalms are certainly adapted to antiphonal rendering. Did the people respond to the priests, or were there two choirs? [This word occurs in EV only in RVm of Neh 12*.] The element of praise in the synagogue worship is an Interesting and disputed question. Cf . also Adohation, Hymn. O. H. Gates.

PRAYER, — Prayer in the Bible is the uplifting of the heart to God with whatever motive. It includes sup-plication, whether in view of material or of spiritual needs; intercession, for individuals or communities; confession of sin — but also assertion of righteousness; adoration; colloquy with God; vows; thanksgiving; blessing; Imprecation. The results are chiefly objective and external. But the apparent failure of prayer may be more instructive than its outward success. (Apart from Christ's prayer in Gethsemane [Mk 14»«. ||I, take St. Paul's for the removal of his affliction [2 Co 128'].) Failure makes way for a boon greater than the one denied. Such cases would support the view that prayer is reflex in its action, specially potent in a subjective, inward, spiritual sense. Intercessory prayer must on the lowest view be of great altruistic value; while a recognition of God's personality makes natural the belief that He may control events in answer to prayer made according to His will.

1. Terminology. —

(i.) In OT. — (1) The most usual noun (tephillak) and the verb (primarily of intercession) connected with it are possibly derived from a root meaning ' to cut.' If so, this might hark back to days when devotees lacerated their flesh in worship (cf. 1 K IS^*). Another word (used only of prayer to God) is from a root of similar meaning Some conjecture that the Jewish tephillin (phylacteries) originated as substitutes for such marks of laceration. tepkillah may, however, indicate merely 'intervention.'

(2) Several words mean 'to call.' To 'call on the Name' is to worship (eg. Gn 4"). Others mean to call for the redress of wrongs (e.g. Jg 3'), or for help in trouble (e.g. Ps 72"). One noun is a ' ringing outcry' (e.g. Ps. 17')-

(3) It is natural to find words meaning 'seek' (e.g. Am 5*; a dififerent word in Hos 5'^ 'to seek God's face'), 'ask' (e.g. Ps 105*°). To all such words, and generally, the cor-relative is 'hear' or 'answer.'

(4) Some expressions are anthropomorphic: — 'to en-counter,' 'fall upon' in order to supplicate or intercede (e.g. Jer 7"); 'to make the face of (jod pleasant,' i.e. to appease (e.g. Ex 32"), thils equivalent to a more general word, 'to crave favour' (e.g. Dt 3^3).

(5) Other terms regard the suppliant's state of mind: — prayer is 'an outpouring of soul' (e.g. Ps 628); qj "^ medita-tion' (e.g.3oh 15* RVm); or 'complaint' (e.g. Ps 142'); or the original connotation may be physical,- — 'to bow down' (Ezr 6'", cf. Eph 3"), 'to whisper' (Is 26'8 RVm).

(u.) In NT. — ( 1) The classical Gr. word (proseucAomot) is largely used. Unlike most OT words, this is used for prayer to God only. A related word (euchomai) is by itself httle more than wish' (e.g. Ro 9'), and needs supplementing to mean prayer' (e.g. 2 Co 13'). The corresponding noun (euchi) usually means 'vow' (e.g. Ac 18"); but 'prayer' in Ja 5".

(2) 'To call on the Name' or invoke in prayer (e.g. Ac 9").

(3) The words for 'seek' and 'ask' may be used of requests or inquiries made to man (e.g. Ac 8"), and do not of themselves connote worship. One word denotes the request of the win. (e.g. Mt 68), another the request of need (e.g. Ac S") , another the form of the request (e.g. Jn 17», cf. RVm) .

(4) The OT ' encounter ' has NT equivalent used of inter-cession (e.g. Ro 8").

(5) Prayer is a 'struggle' (e.ff.Ro 15"). One picturesque word (hike teria), found only in He 5', suggests the ouve branches held forth by suppliants.

2. Place, time, and circumstance.— (i.) Place.— While no restriction is suggested at any period (cf. eg- Gn 2412- ", Jon 21, Ps 425 612, Dn 6i«, Lk 6«, Ac 16M-a 215), and is disclaimed by Christ in view of true worship (Jn 42'-a), yet naturally specific worship-centres were