iiiinx.1 54«» ra HiS-.n^n^y 1123 D'iv ([ni), and has various shades of meaning, according to the context— e.(/. of thanksgiving for benefits received, Lk 1718; by con- fession (of sin), Jn 924; cf. Jos 719. The phrase is frequent in Rev. of celebrating God's praises (Rev 49 1113 197). " ^ ^
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
* Iraivsu, occurs once in Gospels (Lk 168 of the unrighteous steward whose lord ' connnended ' him for his worldly wisdom) ; £T(K(vof, never in Gospels.
])opular mind and heart in Israel. A typical ex- ample is Mt 9** ( ' 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. Mk 2^2, Lk 525-26; Lk 22" (shepherds) V^ IS''^ 23"" (the centurion at the cross) ; cf. also Lk 13'-* (healing of woman with spirit of infirmity : ' and . . . she was nuide straight, and glorified God ') ; Lk W^^- (healing of the ten lepers) is esp. notable, because the grateful one who re- turned to give thanks to Christ, combined his thanksgiving with 'glorifying God.' Our Lord's words in this connexion are striking : ' Were tiiere none found that returned to give glory to God, save this stranger?' (v.i*) — words which imply that the duty of grateful praise to God was not always fully I'ecognized in individual practice.
Our Lord's emphatic word about giving ' glory ' to God (Lk 17^**) has already been referred to. As the spontaneous expression of a i)ure religious instinct, this would naturally be encouraged by Him whenever He met with it. According to Jn 541-44^ He reproaches the Pharisees witli seeking honour from one another ratlier than from God. But He does not hesitate to accept praise and homage ottered to His own person when such is sincere and spontaneous (cf. Mt 2V-"). He dis- penses 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 (Mt 11''), all acts of faith (8>" 922 \S^« 16^ Lk 7«), good and loyal service (Mt25"-23, Lk W^), all generosity of gift (Mk 12^3 146)^ .self-devotion (Lk 10^'), prudence (Lk 16»).*
Outside the Gospels (viz. in the Epp.) the subject of Christian praise is, as is natural, mainly the great facts of redemption (cf. 1 P 21", Ro 159-11, Eph 1314, etc.). Creation and redemption are combined in the Christian Liturgies.
i. 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 Clirist, viz. 2 Ti 4^'* ('The Lord ... to whom be the glory,' etc.) ; 2 P 3^^ ( ' the grace of our Lord and Saviour Jesus Christ. To him be the glory,' etc.) ; Rev 1*^ (' him that lovetii us, and loosed us from our sins, . . . to him be the glory,' etc.). He 13^' and 1 P 4'^ are possible cases also. In two cases the ascription of glory to God is made through Christ, viz. Ro 16'^ ('to the only wise God, through Jesus Christ') and Jude 25 ('to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion, power '), etc. See, further, Westcott, Add. Note on He 1321 [Com. p. 464 f.).
The doxology of the Lord's Prayer is probably a later liturgical additionj inserted in the text of the Gospels, perhaps, under the influence of liturgical usage. See Chase, ' The Lord's Prayer in the Early Church ' {Texts and Studies), pp. 168-174, and art. Lord's Prayer, p. 59''.
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.u. hsia).
G. H. Box. PRAYER.— For the Christian what is said in tlie Gosjiels is absolute as to tlie duty of prayer for liimself and for others ; but he need not fear that in fulfilling this duty he is doing what reason can- not approve. It does not fall witliin the scope of this article to attempt to find a scientific basis for prayer ; nor need more be said aliout the reason- alileiiess of prayer than to i^oint out two considera- tions : (1) The practice of countless races of man- kind tiiroughout countless generations is not likely
* Cf. Lock in Hastings' DB iv. 38 (' Praise [in NT] '), whose summary is here adopted.
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to l>e based upon a cojiiplete delusion. Untold iiiiliions of liunian beings, inchuling a inajoritj- of tlie most gifted and enlightened, have prayed and continue to pray, because tiiej- believe that ex- perience has taught tliem that prajer is etiieacious. cJi We have been placed in a world that is full of good things which are suitable to our needs. Yet it is certain that the world is so ordered liiat^very few of tiiese good things can be enjoyed by us, unless we take the trouble to appropriate them. There is, therefore, nothing unreasonable in believ- ing that the world has been so ordered that some of the blessings which are within our reach can- not be enjoyed unless we pray for them. In the laws which govern the Universe, provision has cer- tainly been made for the oi)eration of mens wills and activities. Consequently there is notiiing iilogic-al or unscientilic in believing that in those laws provision has been made for the operation of mens prayers. The cases are not completely parallel, because demonstration is possible in the one c'ase but not in the other ; for the connexion between work and its results can be proved, while tlie connexion between prayer and its results can- not, for the obvious reason tliat faith is an essen- tial condition of i)rayer, and proof would destroy faith. Nevertheless, tlie analogj' between the two cases is sufficiently comjilete to sliow that there is no necessary ant.agonism between knowledge of the reign of law and belief in the efficacy of prayer.