Praise
Praise
1. Ideal of praise.-He knows little of himself who is not much in prayer, and he knows little of God who is not much in praise. These words express the habitual thought and practice of the Apostolic Church. We must distinguish between praise and thanksgiving. We praise God for what He is, we thank Him for what He has done. It is possible that a strain of selfishness may creep into our thanksgivings-the Pharisee spirit is not easy to eradicate. But a sincere heart is lifted by praise to the highest level of adoration. With angels and archangels we land and magnify, saying Holy, Holy, Holy. If we cannot trace the Sanctus of the Eucharist back to the 1st cent., we can affirm that it was based on the teaching of the Apocalypse, and may be said to perpetuate in the highest degree the doxologies so often heard on the lips of apostolic writers.
There are two points to be remembered: (1) the rich inheritance of the traditions of praise derived from the Temple services, and (2) the teaching of the Synagogue that, when one is cut off from participation in sacrifices, praise should take their place. The few scattered hints in the Acts support the paradox that least is said in the NT about that which is most familiar in thought and practice. The preparation of the apostles for Pentecost was to be continually in the Temple praising God (Luk 24:53). Afterwards we read that the apostles did take their food with gladness, praising God (Act 2:46 f.). Peter and John going to the Temple at the hour of prayer were certainly in accord with the Psalmist: Seven times a day will I praise thee (Psa 119:164); and the lame man, whom Peter healed, instinctively praised God (Act 3:8). When Peter reported to the apostles and brethren the gift of the Holy Ghost to the Gentile Cornelius and his friends they glorified God (Act 11:18).
St. Paul goes very deeply into the thought of praise as an essential part of devotion when he speaks of the degradation of the heathen world as in a great measure due to their neglect of praise. Knowing God, they glorified him not as God (Rom 1:21)._ His own practice may be illustrated by the fact that when he and Silas had been beaten with rods at Philippi they sang hymns to God (Act 16:25). And in Rom 1:25 he turns from the loathsome subject of heathen immorality to give glory to God, as if to guard himself from contamination, just as he prepares himself for his impassioned argument on backsliding Israel by an ascription of praise to God blessed for ever (Rom 9:5), and passes into another doxology at the end of his argument (Rom 11:35-36). As he pictures Abraham when he received Gods promise of a son giving glory to God (Rom 4:21), so he desires that Gentiles might glorify God for His mercy (Rom 15:9, quoting Psa 18:49; Psa 117:1 LXX_).
The Epistle to the Ephesians opens (Eph 1:1-14) with a great ascription of praise to God for the blessing of the Church. We are chosen in Christ that we should be holy to the praise of the glory of his grace. Again and again he repeats the cadence to the praise of his glory.
This level is worthily sustained in Heb 2:12 : in the midst of the congregation will I sing praise unto thee, when the writer quotes Psa 22:22. As the typical king David comes to his own despite Sauls persecution, so does Christ the true King in the hour of His victory over pain acknowledge His people as brethren, and the citizens of His Kingdom take the song of praise from the lips of their King.
Again in Heb 13:15 it is suggested that our praises are only worthily offered through our great High Priest: Through him let us offer up a sacrifice of praise. The phrase is quoted from Lev 7:12, where it is used for the highest form of peace offering. B. F. Westcott (ad loc.) adds that the word sacrifice in Mal 1:11 appears to have been understood in the early Church of the prayers and thanksgivings connected with the Eucharist. From praise for the revelation of God in Christ (His Name) the writer goes on naturally to speak (v. 16) of kindly service and almsgiving, for praise to God is service to men.
St. Peter also has a characteristic passage on praise (1Pe 2:9): That ye may tell forth the excellencies of him who hath called you out of darkness into his marvellous light. He is quoting 2 Isa 43:21, and his word excellencies, standing for Hebrew my praise, means an eminent quality in any person or thing, and the idea is blended with that of the impression which it makes on others; the one sense involves the other, for all praises of God must be praises either of His excellencies or of His acts as manifestations of His excellencies (F. J. A. Hort, ad loc.). St. Peter does not say how the Asiatic Christians are to tell them forth, but he implies that their lives must correspond to their worship.
There is a fine saying of Rabindranath Tagore to the effect that the future Saviour of India will be known not so much by the light which streams from Him as by the light which is reflected to Him from His people. This calling into Gods light is thus fitly chosen as the characteristic act of Him whose excellencies the Christians were to tell forth, because it was on their use of the realm of vision thus opened to them that their power of exhibiting Him to men in grateful praise would depend (Hort, ad loc.).
The reference to marvellous light suggests a reminiscence of the Transfiguration, and the idea is paraphrased in Clement of Rome (36): Through Him [Jesus Christ] let us gaze into the heights of the heavens; through Him we behold as in a mirror His spotless and supernal countenance; through Him the eyes of our heart were opened; through Him our dull and darkened mind burgeons anew into the light (quoted by Hort, ib.; cf. 2Pe 1:16).
It may be of interest to classify (after Westcott) the various doxologies found in the Epistles and the Apocalypse.
(1)Gal 1:5. To whom [our God and Father] be the glory for ever and ever. Amen.
(2)Rom 11:36. To him [the Lord] be the glory for ever. Amen.
(3)Rom 16:27. To the only wise God through Jesus Christ [to whom] be the glory for ever. Amen.
(4)Php 4:20. Unto our God and Father be the glory for ever and ever. Amen.
(5)Eph 3:21. Unto him [that is able to do exceeding abundantly] be the glory, in the church and in Christ Jesus unto all generations for ever and ever. Amen.
(6)1Ti 1:17. Unto the King eternal the only God be honour and glory for ever and ever. Amen.
(7)1Ti 6:16. To whom [the blessed and only Potentate ] be honour and power eternal. Amen.
(8)2Ti 4:18. To whom [the Lord] be the glory for ever and ever. Amen.
(9)Heb 13:21. To whom [the God of peace or possibly Jesus Christ] be the glory for ever and ever. Amen.
(10)1Pe 4:11. To whom [God or, possibly, Jesus Christ] is the glory and the dominion for ever and ever. Amen.
(11)1Pe 5:11. To him [God] be the dominion for ever and ever. Amen.
(12)2Pe 3:18. To him [our Lord and Saviour Jesus Christ] be the glory both now and for ever. Amen.
(13)Jud 1:25. To the only God our Saviour through Jesus Christ our Lord be glory, majesty, dominion and power before all time, and now, and for evermore. Amen.
(14)Rev 1:8. Unto him [that loveth us and loosed us from our sins] be the glory and the dominion for ever and ever. Amen.
(15)Rev 5:13. Unto him that sitteth on the throne and unto the Lamb be the blessing and the honour and the glory and the dominion for ever and ever. And the four living creatures said, Amen.
(16)Rev 7:12. Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.
Westcott notes that all except (12) and perhaps (16) are closed by Amen. They vary greatly in detail. We may consider first the address, which in most cases is made to the Father, in two-(3) and (13)-through Christ, and in three to Christ-(8) (12), and (14), possibly also (9) and (10). The richness and variety of the titles in St. Pauls doxologies contrast with the simplicity of his ascription of glory. In one instance he adds honour, in another substitutes honour and dominion. Enlargement of the ascription is found in Jude, and above all in the central vision of the Apocalypse when the sevenfold theme marks the highest range of praise.
It seemed best to incorporate in the foregoing the formal doxologies of this type in the Apocalypse, but others claim mention. In Rev 4:8 the living creatures say: Holy, holy, holy, is the Lord God, the Almighty, which was and which is and which is to come. In Swetes words (ad loc.): This ceaseless activity of Nature under the Hand of God is a ceaseless tribute of praise. The elders also lay down their crowns of victory before the Throne with their tribute of praise (Rev 4:11): Worthy art thou, our Lord and our God, to receive the glory and the honour and the power: for thou didst create all things, and because of thy will they were, and were created.
It is interesting to note how much fuller is the doxology which the angels in Rev 5:12 offer to the Lamb, adding riches, wisdom, strength, and blessing, and showing how they recognize both the grandeur of the Lords sacrificial act, and its infinite merit (Swete, ad loc.).
A four-fold doxology follows from all creation (no. (15) above), dominion taking the place of the angels word strength, active power being here in view rather than a reserve of secret strength (Swete, ad loc.).
The seven-fold doxology of the angels in Rev 7:12 (no. (16) above) again follows a short doxology of the Church (Rev 7:10): Salvation unto our God which sitteth on the throne and unto the Lamb. But they do not include the Lamb as in Rev 5:11.
2. Music.-Our study of the ideal of praise in the Apostolic Church would be incomplete without some reference to the music both vocal and instrumental in which pious hearts desired to express it. The earliest Christian hymns were sung, no doubt, like the psalms, but we know very little if anything about the vocal method of the Hebrews. A. Edersheim, however, thinks that some of the music still used in the Synagogue must date back to the time when the Temple was still standing, and traces in the so-called Gregorian tones a close approximation to the ancient hymnody of the Temple (The Temple, p. 81). References to musical instruments are few in number. St. Paul refers to pipes, harps, trumpets, and cymbals. The pipe was a cane pierced with holes for notes, or a bit of wood bored out and played like a flageolet.
The harp () was an instrument of seven strings akin to a lyre. St. Paul argues (1Co 14:7) that, unless pipe or harp gives a distinction in the sounds, no clear thought will be conveyed to the hearer, just as a trumpet must give no uncertain sound in a call to arms. He refers also to cymbals, half-globes generally of bronze, giving out a clanging sound which cannot be tuned to accord with other instruments. They are symbolic of a character which makes professions in words but is lacking in love, or, as Edersheim puts it, he compares the gift of tongues to the sign or signal by which the real music of the Temple was introduced (op. cit. p. 78). Edersheim (ib. p. 75) also draws an analogy between the time when these harpers are introduced in the heavenly services (Rev 5:8; Rev 14:2-3) and the period in the Temple-service when the music began-just as the joyous drink-offering was poured out. And again in Rev 15:2 the harps of God are sounded with pointed allusion to the Sabbath services in the Temple, when special canticles (Deuteronomy 32, Exodus 15) were sung, to which the Song of Moses and of the Lamb corresponds when sung by the Church at rest. There was a certain prejudice against the music of flutes, but they seem to have been used at Alexandria to accompany the hymns at the Agape until Clement of Alexandria substituted harps about a.d. 190.
The references to praise in the Apostolic Fathers bring out the same underlying ideas. We find in Clem. Rom. Ep. ad Cor. i. 61: O Thou, who alone art able to do these things, and things far more exceeding good than these for us, we praise Thee through the High Priest and Guardian of our souls, Jesus Christ, through whom be the glory and the majesty unto Thee both now and for all generations and for ever and ever. Amen.
The ancient homily known as 2 Clement exhorts to give God eternal praise not from our lips only but from our heart (ii. 9).
The Epistle of Barnabas (7) bids the children of gladness understand that the good Lord manifested all things to us beforehand, that we might know to whom we ought in all things to render thanksgiving and praise. The author of the Odes of Solomon (Ode 6) compares a soul at praise to a harp, as both Philo (i. 374) and Plato (PhCEdo, 86A) had done: As the hand moves over the harp and the strings speak, so speaks in my members the Spirit of the Lord, and I speak of His love.
Ignatius also writes to the Philadelphians (ad Philippians 1) of their bishop as attuned in harmony with the commandments, as a lyre with its strings.
Delight in self-surrender quickens adoration. In the beautiful words of J. F. D. Maurice: What we desire for ourselves and for our race, the greatest redemption we can dream of, is gathered up in the words, Thine is the glory (The Lords Prayer, London, 1848, p. 130).
Literature.-In addition to the Commentaries referred to in the text, see A. J. Worlledge, Prayer, London, 1902; W. Milligan, The Ascension and Heavenly Priesthood of our Lord2, do., 1894, p. 299 f.; A. Edersheim, The Temple: its Ministry and Services as they were at the Time of Jesus Christ, do., n.d.; E. Leyrer, art._ Musik bei den Hebrern in PRE_2; J. Stainer, The Music of the Bible, new ed., London, 1914.
A. E. Burn.
Fuente: Dictionary of the Apostolic Church
PRAISE
An acknowledgment made of the excellency or perfection of any person or action, with a commendation of the same. “The desire of praise, ” says an elegant writer, “is generally connected with all the finer sensibilities of human nature. It affords a ground on which exhortation, counsel, and reproof, can work a proper effect. To be entirely destitute of this passion betokens an ignoble mind, on which no moral impression is easily made; for where there is no desire of praise, there will also be no sense of reproach; but while it is admitted to be a natural and in many respects an useful principle of action, we are to observe that it is entitled to no more than our secondary regard. It has its boundary set, by transgressing which, it is at once transformed from an innocent into a most dangerous passion. When passing its natural line, it becomes the ruling spring of conduct; when the regard which we pay to the opinions of men encroaches on that reverence which we owe to the voice of conscience and the sense of duty; the love of praise, having then gone out of its proper place, instead of improving, corrupts; and instead of elevating, debases our nature.” Young’s Love of Fame; Blair’s Sermons, ser. 6. vol. 2:; Jortin’s Dis. dis. 4. passim; Wilberforce’s Pract. View, ch. 4: sec. 3; Smith’s Theory of Mor. Sent. vol. 1. p. 233; Fitzosborne’s Letters, let. 18.
Fuente: Theological Dictionary
praise
(Latin: pretium, price, value)
homage and thanksgiving rendered to God for favors or blessings conferred
laudation or works addressed to God
one of the four ends of the Mass
the hour, or part, of the Divine Office , known as Lauds
Psalms, or Hymns of Praise
Fuente: New Catholic Dictionary
Praise
an acknowledgment made of the excellency or perfection of any person or action, with a commendation of the same. The desire of praise, says an elegant writer, is generally connected with all the finer sensibilities of human nature. It affords a ground on which exhortation, counsel, and reproof can work a proper effect. To be entirely destitute of this passion betokens an ignoble mind on which no moral impression Is easily made, for where there is no desire of praise there will also be no sense of reproach; but while it is admitted to be a natural and in many respects a useful principle of action, we are to observe that it is entitled to no more than our secondary regard. It has its boundary set, by transgressing which it is at once transformed from an innocent into a most dangerous passion. When, passing its natural line, it becomes the ruling spring of conduct; when the regard which we pay to the opinions of men encroaches on that reverence which we owe to the voice of conscience and the sense of duty, the love of praise, having then gone out of its proper place, instead of improving, corrupts, and instead of elevating, debases our nature. See Young, Love of Fame; Blair, Sermons, vol. 2, ser. 6; Jortin, Diss. No. 4 passim; Wilberforce, Praeft. View, ch. 4 3; Smith, Theory of Moral Sent. 1, 233; Fitzosborne, Letters, No. 18.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
PRAISE
One characteristic of the life of Gods people is that they constantly praise him. Praise is an expression of homage, adoration and thanksgiving to God either in prayer or in song, and may be accompanied by various expressions of joy (Exo 15:1-2; Exo 15:20-21; Psa 35:18; Psa 63:5; Psa 71:8; Psalms 150; Isa 12:2-6; Luk 2:13-14; Act 2:47; Act 3:8; Col 3:16; Rev 5:9-14; see DANCING; MUSIC; SINGING).
Believers offer praise to God because of who he is and what he has done. Their praise is part of their worship of God, and it will reach its fullest expression in the age to come (Psa 7:17; Psa 66:1-4; Psa 104:1; Psa 138:1-2; Luk 24:53; Rev 19:4-5). All living things, and especially Gods people, have a duty to praise God. They offer this praise both individually and collectively (Ezr 3:10-11; Psa 34:1-3; Psa 35:18; Psalms 117; Psa 135:1-2; Psa 150:6; Joe 2:26; Act 16:25; Heb 13:15; 1Pe 2:9). (For fuller discussion on the subject see WORSHIP.)
Gods people should want their lives and actions to bring praise to God. They should not seek praise for themselves (Pro 27:2; Mat 6:2; Joh 12:43; 2Co 9:1; Eph 1:12; Php 1:11; Col 1:3-4; 1Th 2:6). Yet it is true that, if they live uprightly and behave properly, others will naturally want to give them praise (Pro 31:28; Pro 31:31; Act 16:2; 1Co 11:2; 1Co 11:17; 1Pe 2:14).
Fuente: Bridgeway Bible Dictionary
Praise
PRAISE
1. Introductory.Both in the OT and the NT the predominant idea of praise is that of a tribute of homage in utterance, publicly expressed and rendered to God by His creatures. It forms the essence of worship, whether as offered by angels (cf. Luk 2:13-14; Luk 2:20, Rev 14:6 f.). or men (cf. Luk 19:37 f.). The subject of this praise is either the excellencies of Gods attributes and revealed nature (cf. esp. Revelation 19) or the beneficent action of His providence, as shown more particularly in creation, revelation, and redemption (thanksgiving); cf. Act 2:47, Rev 15:3 f. In the Gospels Jesus is sometimes the object of praise and homage (Mat 21:16; cf. Luk 4:15), and Himself often dispenses praise for certain qualities of human nature or character (cf. Mat 8:10; Mat 11:11 etc.). The praise of man by man is usually applied in the Gospels to unreal and hypocritical commendation, and is condemned by Jesus (Mat 6:1, Luk 6:26; cf. Joh 5:41-44; Joh 12:43).
2. Jewish usage.In Jewish worship the element of praise occupies a dominant place, and has received rich and manifold expression. The title of the Bk. of Psalms in the Massoretic Text , Sepher Thillm* [Note: The title of one of the late (synagogal) Psalms is , Psa 146:1 (Praise-Song of David).] (and its variants) = Book of Praises or Praise-Songs, is an indication of the emphasis which was laid on the note of praise in later Jewish worship. This note is already prominent in the Psalter itself (cf. e.g. O thou that inhabitest the praises of Israel, Psa 22:3). The close connexion existing between the ideas of praise and thanksgiving (cf. e.g. Psa 100:4 Enter his gates with thanksgiving, his courts with praise) has already been pointed out in this work (see art. Blessing, 1). Indeed, thanksgiving (Heb. hdh)esp. for Gods beneficence in creation, revelation, and providenceis an essential part of praise. If a distinction can be drawn, praise pure and simple is rather to be associated with extolling Gods perfections and holiness, while blessing (thanksgiving) is connected rather with thankful recognition of His goodness, beneficence, and mercy. But this is true only in a general sense; the two conceptions are so intimately related that one passes over into the other almost imperceptibly.
For the Hebrew terms employed with the meaning praise and its cognates, reference may be made to the art. Praise (in OT) in Hasting’s Dictionary of the Bible iv. 33 f. The most frequent are praise (esp. in the liturgical formula = Hallelujah), give thanks (Revised Version NT 1881, OT 1885 ), bless, make melody; rare synonyms are laud (but very frequent in Jewish liturgy), exalt, , magnify. Cf. also such phrases as Sing unto J [Note: Jehovah.] a new song.
In the Synagogue Liturgy the element of praise has received splendid expression. The most classical examples of this are perhaps the great Benediction of Song ( ) [Note: Singers Heb.-Eng. Daily Prayer Book, pp. 36, 125127. See also an art. by the present writer, S. Peter in the Jewish Liturgy, in the ExpT [1903], xv. 93 f.] and the Kaddish. [Note: Singer, p. 37.] The former of these, in its shortest form, runs thus:
Be Thy name lauded for ever, O our King, the great and holy God and King, in heaven and on earth; for unto Thee, O Lord our God and God of our fathers, song and laud are becoming, praise and psalm, strength and dominion, victory, greatness and might, renown and glory, holiness and sovereignty, blessings and thanksgivings, from henceforth, even for ever. Blessed art Thou, O Lord, God and King, great in praises, God of thanksgivings, Lord of wonders, who makest choice of melodious song, O King and God, the Life of all worlds.
In the Kaddish the following characteristic paragraph occurs:
Blessed, lauded, and glorified, exalted, extolled and honoured, magnified and praised be the name of the Holy One, Blessed be He; though He be high above all the blessings and songs, hymns of praise and consolation, which are uttered in the world.
These are simply specimens of what pervades the entire Jewish Liturgy. In the Gospels the Angels Song of Praise (Luk 2:14) is an example of pure praise in worship, parallels to which arc to be found in the Apocalypse (Rev 4:11; Rev 7:12; Rev 11:17; Rev 14:7; Rev 19:1 f.). In Rabbinical theology, it is to be noticed, prayer and praise form the spiritual counterpart and fulfilment of the old daily sacrifice in the Temple. The words of Hosea (Hos 14:2), We shall render as bullocks the offering of our lips, were interpreted in this sense. Spiritual worship thus becomes a sacrifice of praise and thanksgiving. Cf. Heb 13:15 (Through himi.e. Christlet us otter up a sacrifice of praise) with Westcotts note; cf. also our Lords application of the words of Hos 6:6 (I desire mercy, and not sacrifice) in Mat 9:13; Mat 12:7.
For the close connexion of prayer and praisewhich are sometimes intermingled in the Jewish Liturgy, e.g. in the Eighteen Blessingscf. Cheynes note on Psa 42:9 (Book of Psalms [1888], p. 118 f.).
3. Usage in the Gospels.The note of praise so characteristic of Jewish worship also pervades the Gospels. It is esp. prominent in the Third Gospel, where it appears not only in the Jewish-Christian Nativity-narrative (chs. 1, 2) [see Hymn], but also elsewhere (cf. Luk 19:37). It is noticeable how often the people (spectators, the assembled multitude) are represented as praising or glorifying God for some great exhibition of power wrought by Jesus (see below).
The Greek terms for praise and its cognates used in the Gospels are praise* [Note: occurs once in Gospels (Luk 16:8 of the unrighteous steward whose lord commended him for his worldly wisdom) , never in Gospels.] (Cf. , Luk 18:43), used in LXX Septuagint for , ; glory, glorify (in LXX Septuagint most freq. = ; several times for , , etc.; usually = in LXX Septuagint ]; , Luk 17:18; bless [LXX Septuagint usually for ]; to celebrate, give praise or thanks to, Mat 11:25 and ||. See, further, art. Blessing, 2 and 4.
The following formulas of praise are to be noted:
(a)The Angels Hymn (Luk 2:14)
Glory to God in the highest,
And on earth peace among men of his goodwill.
For the arrangement in two, not three, lines, cf. Plummer, Com. on St. Luke in ICC [Note: CC International Critical Commentary.] , ad loc. Here [] = in the heavenly places, and refers to the adoration of the angels in heaven (cf. Psa 148:1 LXX Septuagint : ( ) ; cf. Luk 19:38. With this should be compared the doxological form ( ). See below, 4.
(b)Hosanna in the highest; see art. Hosanna.
(c)Blessed is ; especially in the phrase, Blessed is he that Cometh in the name of the Lord ( ), Mat 2:19; Mat 23:39, Mar 11:9, Luk 13:35; Luk 19:38, Joh 12:13. The use of blessed () in the Beatitudes is also notable; cf. also its use in personal address, Mat 16:17 (Luk 11:27-28). To these may here be added
(d)The use of the phrase give God (the) praise (or glory): = (), and has various shades of meaning, according to the contexte.g. of thanksgiving for benefits received, Luk 17:18; by confession (of sin), Joh 9:24; cf. Jos 7:19. The phrase is frequent in Rev. of celebrating Gods praises (Rev 4:9; Rev 11:13; Rev 19:7).
The frequent mention in the Gospels of the multitudes as praising or glorifying God, esp. for the wonderful works wrought by Christ, is worth noting. It shows how deeply this element of public worship had impressed itself upon the popular mind and heart in Israel. A typical example is Mat 9:8 (But when the multitudes saw it [the healing of the sick of the palsy], they were afraid, and glorified God, which had given such power unto men). Cf. Mar 2:12, Luk 5:25-26, Luk 2:20 (shepherds) Luk 7:16; Luk 18:43, Luk 23:47 (the centurion at the cross); cf. also Luk 13:13 (healing of woman with spirit of infirmity: and she was made straight, and glorified God); Luk 17:15 f. (healing of the ten lepers) is esp. notable, because the grateful one who returned to give thanks to Christ, combined his thanksgiving with glorifying God. Our Lords words in this connexion are striking: Were there none found that returned to give glory to God, save this stranger? (Luk 17:18)words which imply that the duty of grateful praise to God was not always fully recognized in individual practice.
Our Lords emphatic word about giving glory to God (Luk 17:18) has already been referred to. As the spontaneous expression of a pure religious instinct, this would naturally be encouraged by Him whenever He met with it. According to Joh 5:41-44, He reproaches the Pharisees with seeking honour from one another rather than from God. But He does not hesitate to accept praise and homage offered to His own person when such is sincere and spontaneous (cf. Mat 21:16). He dispenses praise in a manner implying a unique claim to appraise and publicly express moral judgments on human character: in this way He expresses His approbation of John the Baptist (Mat 11:11), all acts of faith (Mat 8:10; Mat 9:22; Mat 15:28; Mat 16:8, Luk 7:9), good and loyal service (Mat 25:11; Mat 25:23, Luk 19:17), all generosity of gift (Mar 12:43; Mar 14:6), self-devotion (Luk 10:41), prudence (Luk 16:8).* [Note: Lock in Hastings DB iv. 38 (Praise [in NT]), whose summary is here adopted.]
Outside the Gospels (viz. in the Epp.) the subject of Christian praise is, as is natural, mainly the great facts of redemption (cf. 1Pe 2:10, Rom 15:9-11, Eph 1:3-14, etc.). Creation and redemption are combined in the Christian Liturgies.
4. Ascriptions of praise to Christ outside the Gospels.It is noticeable that, in at least three (and possibly more) of the Apostolic doxologies, the address is directly to Christ, viz. 2Ti 4:18 (The Lord to whom be the glory, etc.); 2Pe 3:18 (the grace of our Lord and Saviour Jesus Christ. To him be the glory, etc.); Rev 1:6 (him that loveth us, and loosed us from our sins, to him be the glory, etc.). Heb 13:21 and 1Pe 4:11 are possible cases also. In two cases the ascription of glory to God is made through Christ, viz. Rom 16:27 (to the only wise God, through Jesus Christ) and Jud 1:25 (to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion, power), etc. See, further, Westcott, Add. Note on Heb 13:21 (Com. p. 464 f.).
The doxology of the Lords Prayer is probably a later liturgical addition, inserted in the text of the Gospels, perhaps, under the influence of liturgical usage. See Chase, The Lords Prayer in the Early Church (Texts and Studies), pp. 168174, and art. Lords Prayer, p. 59b.
See, further, Blessing, Hallel, Hosanna, Hymn.
Literature.In addition to the references in the text, see the Gr. Test. Lexicons of Grimm-Thayer and Cremer (s.v. ).
G. H. Box.
Fuente: A Dictionary Of Christ And The Gospels
Praise
PRAISE is the recognition and acknowledgment of merit. Two parties are involved: the one possessing at least supposed merit, the other being a person who acknowledges the merit.
Men may praise men. Forms of praise may be used without genuine feelings of praise, and extravagant praise may be rendered Intentionally, because of the advantage that will be gained thereby. This is downright hypocrisy, and the whole burden of the moral teaching of the Bible, and especially of Christ, is against hypocrisy. Again, the estimate of values may be so completely false that praise may be felt and expressed genuinely in cases where it is undeserved. And Jesus whole influence is directed towards the proper appreciation of values so that only the good shall appear to us good.
In its common Biblical use, however, praise has God for its object. This restriction does not involve an essential difference either in the praise or in the sense of moral values. The difference lies rather in the greater praiseworthiness of God. Praise of God is of course called forth only as He reveals Himself to men, only as men recognize His activity and His power in the event or condition which appears to them adequate to call out praise. Men praise God in proportion as they are religious, and so have conscious relations with God. The praiseworthiness of a god is involved in the very definition of a god. If men postulate a god at all, it is as a being worthy to be praised. Every thought and act by which men come into relation with God is a thought and an act of praise. Petition is justifiable only if behind it is the belief that God is worthy of such approach. If the act is confession of sin, the same is true, for confession is not made to a being who does not hold a place of honour and praise. If some active service is rendered to God, this subjugation of ourselves to Him can be explained only by the conviction that God is in every way entitled to service.
Moreover, as in the case of praise of men, there is a very clear distinction to be drawn between genuine and hypocritical ascription of praise to God. The temptation to the latter is extreme, because of the immense gain presumably to be secured by praise; but the hypocrisy and the sin of it are equally great. Indeed, the seriousness of the offence is evident when one reflects that he who praises God knows full well the praiseworthiness of God, so that if he praises while the genuine feeling is lacking and the sincere act of praise is unperformed, only moral perversity can account for the hypocrisy.
In order to genuineness, praise must be spontaneous It may be commanded by another human being, and the praise commanded may be rendered, but the real impelling cause is the recognized merit of God. God may demand praise from His creatures in commands transmitted to them through prophets and Apostles, but if man praises Him from the heart, it is because of the imperative Inseparable from the 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 involve it, for its expression is not measured by special terms or confined to special occasions. The author of Gen 1:1-31, 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. Psa 104:1-35) 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 creatures tribute of praise to the holy God.
The whole history of Israel, as Israels historians picture it, has in it the constant element of praise to Israels God: we turn to the Psalms (e.g. Psa 102:1-28) or to other songs (e.g. Exo 15:1-27), 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 literature of religion, whether as the product of national consciousness or of personal religious experience.
It will suffice 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 hilll, perhaps an onomatopoetic Semitic root meaning cry aloud. An interesting feature is the use of the imperative 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. Cf. the doxology Praise God from whom all blessings flow, which consists solely of four imperative sentences.
The imperative of the Hebrew verb, followed by the Divine name, gives us Hallelujah, i.e. Praise ye Jah. The word is used at the beginning and end of Psalms, apparently with liturgical value. Cf. also the Hallel Psalms (113118, 136). The noun from the same root appears as the title of Psa 145:1-21. 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 sanctuarythe Temple at Jerusalemthe 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.
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 [Note: English Version.] only in RVm [Note: Revised Version margin.] of Neh 12:8.] The element of praise in the synagogue worship is an interesting and disputed question. Cf. also Adoration, Hymn.
O. H. Gates.
Fuente: Hastings’ Dictionary of the Bible
Praise
praz (, tehillah, psalm, praise, , todhah, confession thanksgiving, , shabhah, to praise glorify, , zamar, , yadhah, to stretch out the hand, confess; , aineo, , epaineo, , epainos):
1. Its Meaning:
The word comes from the Latin pretium, price, or value, and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Rev 4:11; Rev 5:12).
2. With Man as Its Object:
Man may be the object of praise, and may receive it either from God or from his fellow-men. In the former case (Rom 2:29; 1Co 4:5) the praise is inevitably just, as resting on a divine estimate of worth; in the latter case its value depends upon the grounds and motives that lie behind it. There is a praise which is itself a condemnation (Luk 6:26), an honor which seals the eyes in unbelief (Joh 5:44), a careless use of the epithet good which is dishonoring to God (Luk 18:19). This is the praise of men which Jesus warned His followers to shun as being incompatible with the praise of God (Mat 6:1-4; compare Joh 12:43; Gal 1:10; 1Th 2:6). On the other hand, there is a praise that is the instinctive homage of the soul to righteousness (Luk 23:47), the acknowledgment given to well-doing by just government (Rom 13:3; 1Pe 2:14), the tribute of the churches to distinguished Christian service (2Co 8:18). Such praise, so far from being incompatible with the praise of God, is a reflection of it in human consciousness; and so Paul associates praise with virtue as an aid and incentive to holy living on which the mind should dwell (Phi 4:8).
3. With God as Its Object:
In the Bible it is God who is especially brought before us as the object of praise. His whole creation praises Him, from the angels of heaven (Psa 103:20; Rev 5:11) to those lower existences that are unconscious or even inanimate (Psa 19:1-4; Psa 148:1-10; Rev 5:13). But it is with the praises offered to God by man, and with the human duty of praising God, that the Scriptures are principally concerned. In regard to this subject the following points may be noticed:
(1) The Grounds of Praise.
Sometimes God is praised for His inherent qualities. His majesty (Psa 104:1) or holiness (Isa 6:3) fills the mind, and He is glorified as God (Rom 1:21) in view of what He essentially is. More frequently He is praised for His works in creation, providence, and redemption. References may be dispensed with here, for the evidence meets us on almost every page of the sacred literature from Genesis to Revelation, and the Book of Psalms in particular, from beginning to end, is occupied with these themes. When God’s operations under these aspects present themselves, not simply as general effects of His power and wisdom, but as expressions of His personal love to the individual, the nation, the church, His works become benefits, and praise passes into blessing and thanksgiving (Pss 34; 103; Eph 1:3; 1Pe 1:3).
(2) The Modes of Praise.
True praise of God, as distinguished from false praise (Isa 29:13; Mat 15:8), is first of all an inward emotion – a gladness and rejoicing of the heart (Psa 4:7; Psa 33:21), a music of the soul and spirit (Psa 103:1; Luk 1:46 f) which no language can adequately express (Psa 106:2; 2Co 9:15). But utterance is natural to strong emotion, and the mouth instinctively strives to express the praises of the heart (Psa 51:15 and passim). Many of the most moving passages in Scripture come from the inspiration of the spirit of praise awakened by the contemplation of the divine majesty or power or wisdom or kindness, but above all by the revelation of redeeming love. Again, the spirit of praise is a social spirit calling for social utterance. The man who praises God desires to praise Him in the hearing of other men (Psa 40:10), and desires also that their praises should be joined with his own (Psa 34:3). Further, the spirit of praise is a spirit of song. It may find expression in other ways – in sacrifice (Lev 7:13), or testimony (Psa 66:16), or prayer (Col 1:3); but it finds its most natural and its fullest utterance in lyrical and musical forms. When God fills the heart with praise He puts a new song into the mouth (Psa 40:3). The Book of Psalms is the proof of this for the Old Testament. And when we pass to the New Testament we find that, alike for angels and men, for the church on earth and the church in heaven, the higher moods of praise express themselves in bursts of song (Luk 2:14; Eph 5:19; Col 3:16; Rev 5:9; Rev 14:3; Rev 15:3). Finally, both in the Old Testament and New Testament, the spirit of song gives birth to ordered modes of public praise. In their earlier expressions the praises of Israel were joyful outbursts in which song was mingled with shouting and dancing to a rude accompaniment of timbrels and trumpets (Exo 15:20 ff; 2Sa 6:5, 2Sa 6:14 ff). In later times Israel had its sacred Psalter, its guilds of trained singers (Ezr 2:41; Neh 7:44), its skilled musicians (Psa 42:1-11; 49, etc.); and the praise that waited for God in Zion was full of the solemn beauty of holiness (Psa 29:2; Psa 96:9). In the New Testament the Psalter is still a manual of social praise. The hymn which Jesus sang with His disciples after the Last Supper (Mat 26:30) would be a Hebrew psalm, probably from the Hallel (Pss 113 through 118) which was used at the Passover service, and various references in the Epistles point to the continued employment of the ancient psalms in Christian worship (1Co 14:26; Eph 5:19; Col 3:16; Jam 5:13). But the Psalter of the Jewish church could not suffice to express the distinctive moods of Christian feeling. Original utterance of the spirit of Christian song was one of the manifestations of the gift of tongues (1Co 14:15-17). Paul distinguishes hymns and spiritual songs from psalms (Eph 5:19; Col 3:16); and it was hymns that he and Silas sang at midnight in the prison of Philippi (Act 16:25 the Revised Version (British and American)). But from hymns and songs that were the spontaneous utterance of individual feeling the development was natural, in New Testament as in Old Testament times, to hymns that were sung in unison by a whole congregation; and in rhythmic passages like 1Ti 3:16; Rev 15:3 f, we seem to have fragments of a primitive Christian hymnology, such as Pliny bears witness to for the early years of the 2nd century, when he informs Trajan that the Christians of Bithynia at their morning meetings sang a hymn in alternate strains to Christ as God (Ep. x.97). See PERSECUTION.
(3) The Duty of Praise.
Praise is everywhere represented in the Bible as a duty no less than a natural impulse and a delight. To fail in this duty is to withhold from God’s glory that belongs to Him (Psa 50:23; Rom 1:20 f); it is to shut one’s eyes to the signs of His presence (Isa 40:26 ff), to be forgetful of His mercies (Deu 6:12), and unthankful for His kindness (Luk 6:35). If we are not to fall into these sins, but are to give to God the honor and glory and gratitude we owe Him, we must earnestly cultivate the spirit and habit of praise. From holy men of old we learn that this may be done by arousing the soul from its slothfulness and sluggishness (Psa 57:8; Psa 103:1), by fixing the heart upon God (Psa 57:7; Psa 108:1), by meditation on His works and ways (Psa 77:11 ff), by recounting His benefits (Psa 103:2), above all, for those to whom He has spoken in His Son, by dwelling upon His unspeakable gift (2Co 9:15; compare Rom 8:31 ff; 1Jo 3:1). See also WORSHIP.
Fuente: International Standard Bible Encyclopedia
Praise
See SINGING.
Fuente: Concise Bible Dictionary
Praise
Song of Moses, after the passage of the Red Sea
Exo 15:1-19
Song of Miriam
Exo 15:21
Song of Deborah, after defeating the Canaanites
Jud 1:5
Song of Hannah
1Sa 2:1-10
Song of David:
– Celebrating his deliverance from the hand of Saul
2Sa 22
– On bringing the ark to Zion
1Ch 16:8-36
– At the close of his reign
1Ch 29:10-19
The chorus when Solomon brought the ark into the temple
2Ch 5:13
Psalms of:
– Psalms of:
Psa 46:1-11; Psa 48:1-14; Psa 65; Psa 68; Psa 76:1-12; Psa 81; Psa 85:1-13; Psa 98:1-9; Psa 105; Psa 124:1-8; Psa 126:1-6; Psa 129:1-8; Psa 135
– For God’s goodness to righteous men
Psa 23:1-6; Psa 34; Psa 36:1-12; Psa 91; Psa 100:1-5; Psa 103; Psa 107; Psa 117:1-2; Psa 121:1-8
– For God’s goodness to individuals
Psa 9; Psa 18; Psa 22; Psa 30:1-12; Psa 40; Psa 75:1-10; Psa 103; Psa 108:1-13; Psa 116; Psa 118; Psa 138:1-8; Psa 144:1-15
– For God’s attributes
Psa 8:1-9; Psa 19:1-14; Psa 22; Psa 24:1-10; Psa 29:1-11; Psa 33; Psa 47:1-9; Psa 50; Psa 65; Psa 76; Psa 92; Psa 95; Psa 104; Psa 111:1-10; Psa 113; Psa 134:1-3; Psa 139; Psa 147; Psa 150:1-6
Unclassified scriptures relating to
Gen 14:20; Exo 15:1-2; Deu 10:21; Jdg 5:3; 2Sa 22:4; Psa 18:3; 1Ch 16:31; 1Ch 16:33-34; 1Ch 16:36; 1Ch 23:30; 2Ch 7:3; Neh 9:5-6; Job 36:24; Psa 7:17; Psa 8:2; Psa 9:11; Psa 21:13; Psa 22:22-23; Psa 22:25; Psa 24:7-10; Psa 26:12; Psa 28:6-7; Psa 30:4; Psa 97:12; Psa 32:11; Psa 33:1-3; Psa 34:1-3; Psa 35:18; Psa 35:28; Psa 41:13; Psa 42:4; Psa 43:3-4; Psa 47:1; Psa 47:6-7; Psa 48:1; Psa 50:23; Psa 51:15; Psa 52:9; Psa 56:10; Psa 56:12; Psa 57:7-9; Psa 108:1-3; Psa 61:8; Psa 63:3-6; Psa 65:1; Psa 66:1-2; Psa 66:4; Psa 66:8; Psa 67:3-4; Psa 68:4; Psa 68:26; Psa 68:32-34; Psa 69:30; Psa 69:34; Psa 70:4; Psa 71:8; Psa 71:14-15; Psa 71:22; Psa 75:1; Psa 79:13; Psa 81:1; Psa 84:4; Psa 86:12; Psa 89:5; Psa 89:52; Psa 92:1-3; Psa 95:1-2; Psa 95:6-7; Psa 96:1-4; Psa 96:7-9; Psa 98:4-6; Psa 99:3; Psa 99:5; Psa 99:9; Psa 100:1-5; Psa 101:1; Psa 103:20-22; Psa 104:33-34; Psa 105:1-5; Psa 106:1; Psa 106:48; Psa 107:8-9; Psa 107:15; Psa 107:21; Psa 107:31-32; Psa 109:30; Psa 111:1; Psa 111:10; Psa 113:1-2; Psa 115:18; Psa 116:12-14; Psa 116:17-19; Psa 117:1-2; Psa 118:15; Psa 118:28-29; Psa 119:7; Psa 119:62; Psa 119:108; Psa 119:164; Psa 119:171-172; Psa 119:175; Psa 134:1-2; Psa 135:1-3; Psa 135:19-21; Psa 136:1-26; Psa 138:1-2; Psa 140:13; Psa 144:1-2; Psa 144:9; Psa 145:1-21; Psa 146:1-10; Psa 147:1-20; Psa 148:1-14; Psa 149:1-9; Psa 150:1-6; Isa 12:1-6; Isa 24:14-16; Isa 25:1; Isa 35:10; Isa 38:18-19; Isa 42:10-12; Isa 43:21; Isa 49:13; Isa 51:3; Isa 52:7-10; Isa 61:3; Jer 31:7; Jer 33:11; Dan 2:20; Dan 2:23; Dan 4:37; Jon 2:9; Mat 26:30; Mar 14:26; Luk 1:46-55; Luk 1:67-75; Luk 2:20; Luk 17:15-16; Luk 19:37-38; Luk 24:52-53; Act 2:46-47; Act 4:24; Act 16:25; Rom 11:36; Rom 16:27; 1Co 14:15; 1Co 15:57; Eph 1:3; Eph 3:20-21; Eph 5:19; Phi 4:20; 1Ti 1:17; Heb 2:12; Heb 13:15; Jas 5:13; 1Pe 1:3; 1Pe 2:9; 1Pe 4:11; 1Pe 5:11; 2Pe 3:18; Jud 1:25; Rev 1:6; Rev 14:7
In heaven
Neh 9:6; Job 38:7; Psa 103:20-21; Psa 148:2; Psa 148:4; Isa 6:3; Eze 3:12; Luk 2:13-14; Luk 15:10; Luk 15:7; Rev 1:6; Rev 4:8-11; Rev 5:9-14; Rev 7:9-12; Rev 11:16-17; Rev 14:2-3; Rev 15:3-4; Rev 19:1-7
Fuente: Nave’s Topical Bible
Praise
primarily “a tale, narration,” came to denote “praise;” in the NT only of praise to God, Mat 21:16; Luk 18:43.
a strengthened form of No. 1 (epi, upon), denotes “approbation, commendation, praise;” it is used (a) of those on account of, and by reason of, whom as God’s heritage, “praise” is to be ascibed to God, in respect of His glory (the exhibition of His character and operations), Eph 1:12; in Eph 1:14, of the whole company, the church, viewed as “God’s own possession” (RV); in Eph 1:6, with particular reference to the glory of His grace towards them; in Phi 1:11, as the result of “the fruits of righteousness” manifested in them through the power of Christ; (b) of “praise” bestowed by God, upon the Jew spiritually (Judah == “praise”), Rom 2:29; bestowed upon believers hereafter at the judgment seat of Christ, 1Co 4:5 (where the definite article indicates that the “praise” will be exactly in accordance with each person’s actions); as the issue of present trials, “at the revelation of Jesus Christ,” 1Pe 1:7; (c) of whatsoever is “praiseworthy,” Phi 4:8; (d) of the approbation by churches of those who labor faithfully in the ministry of the Gospel, 2Co 8:18; (e) of the approbation of well-doers by human rulers, Rom 13:3; 1Pe 2:14.
“praise” (akin to No. 1), is found in Heb 13:15, where it is metaphorically represented as a sacrificial offering.
Notes: (1) In 1Pe 2:9, AV, arete, “virtue, excellence,” is translated “praises” (RV, “excellencies”). (2) In the following the AV translates doxa, “glory,” by “praise” (RV, “glory”); Joh 9:24, where “give glory to God” signifies “confess thy sins” (cp. Jos 7:19, indicating the genuine confession of facts in one’s life which gives glory to God); Joh 12:43 (twice); 1Pe 4:11.
“to speak in praise of, to praise” (akin to A, No. 1), is always used of “praise” to God, (a) by angels, Luk 2:13; (b) by men, Luk 2:20; Luk 19:37; Luk 24:53; Act 2:20, Act 2:47; Act 3:8-9; Rom 15:11 (No. 2 In some texts); Rev 19:5.
akin to A, No. 2, is rendered “praise,” 1Co 11:2, 1Co 11:17, 1Co 11:22, see COMMEND, No. 1.
denotes (a) transitively, “to sing, to laud, sing to the praise of” (Eng., “hymn”), Act 16:25, AV, “sang praises” (RV, “singing hymns”); Heb 2:12, RV, “will I sing (Thy) praise,” AV, “will I sing praise (unto Thee),” lit., “I will hymn Thee;” (b) intransitively, “to sing,” Mat 26:30; Mar 14:26, in both places of the singing of the paschal hymns (Ps. 113-118; 136), called by Jews the Great Hallel.
primarily, “to twitch” or “twang” (as a bowstring, etc.), then, “to play” (a stringed instrument with the fingers), in the Sept., to sing psalms, denotes, in the NT, to sing a hymn, sing “praise;” in Jam 5:13, RV, “sing praise” (AV, “sing psalms”). See MELODY, SING.
in Rom 15:9, RV, “will I give praise” (AV, and RV marg., “I will confess”): see CONFESS, A, No. 2 (c).
Note: In Luk 1:64, AV, eulogeo, “to bless,” is translated “praised” (RV, “blessing”).