PRAISE (praz). Several Hebrew and Greek words are thus rendered.
It means : (i) A confession of the wonderful excellencies of God (Ps. cxxxviii:t ; Rev. xix :5). (2) A declaring of the good qualifications of men (Ps. xxxvii :2) ; and the fancied excellencies of idols (Dan. v :4). (3) The person or good commended (Deut. x:20; Ps. cxviii:14, and cvi: 2). So God is the praise of his people, i. e. the object whom they praise ( Jer. xvii :14). Magis trates are for the praise, commendation, and en couragement of them that do well (Rom. xiii :3). PRAYER (prar).
(1) Scriptural Terms. Among the many terms in the original Scriptures to express prayer are the Hebrew words:, (I) Tej-iblaw' in general, supplication to God (Ps. lxv:2; lxxx:4; Is. i:15; orxvi:17, etc.); also intercession, supplication or another (2 Kings xix:4; Is. xxxvii:4; Jer. vii:16; xi:14).
(2) Paw-lat (2",=:), to judge, and then to interpose as umpire, mediator (Gen. xx:7; Deut. ix:2o; I Sam. v11:5; Job xlii:8), with the general sense of prayer (l's. v:2; I Sam. i:26; 2 Sam. vii:27, etc.).
The following Greek terms are rendered prayer: (1) Deh'ay-sis (olnots), prayer for particular benefits.
(2) Pros-yoo-khay' (rpooluxi), prayer in general, not restricted as respects its contents.
(3) Ent'yook-sis (trreutts, 1 Tim. iv:5), confiding, access to God. (Barnes Bib. Cyc.) Our prayer to God lies in offering our hearty requests to him, either with or without words, with confession of our sins, and thankful ac knowledgment of his mercies. It is either private or public, and either relates to the bestowing of good things or the preventing of evil things (Dan. ix). It is to be made for all sorts of men living, but not for the dead, whose state can not be changed (I Tim. ii :1, 2). It is to be for things agreeable to the will of God, revealed in his precept or promise (1 John v :14). It is to be performed in Christ's name, with knowledge, faith, repentance, sincerity, fervency, and persever ance (Ps. xvii lxvi :19 ; Col. iv :12; James v: 15, 16;I John v:14).
(2) Forms of Prayer. If persons have the knowledge of God and themselves, forms are not absolutely necessary, although they may be help ful ; nor is there any evidence of confinement to forms of words in prayer to be found in Scrip ture. Our Savior's pattern is not expressed in
the same words in both places where it is found; and where it is most full, he only requires its to pray "after this manner" (Matt. vi :9-13; Lukc xi :2-4).
The apostles may have used it as a form, in a variety of instances of their prayers mentior.(.d in the Acts, or in their epistles, but no specific use of set terms is mentioned.
It is very likely, however, that the prayers of the first Christians were formed on the model of those of the Jews.
"The main arguments for forms of prayer arc that they have been of almost universal use; that they guide the worshipers without forcing them to depend on the moods of the leader ; where they are used, all know what is to be said and done; they secure provision for unlearned minis ters; secure dignity, decency, harmony, and guard against excessive show, arbitrary freedom, im proper, absurd, extravagant, confused, and im pious utterance, and against weariness and inat tention ; they unite the hearts and tongues of all worshipers, so that they do not worship by proxy ; they unite different ages of the Church and pre serve true doctrine and discipline.
"Extemporaneous (though not rash and un studied) prayer is claimed to be more particular than general forms can be. It secures freedom, fervor, spontaneity, and adaptation to the circum stances; it is less formal and monotonous; suits itself to changes in language and opinion." The blending of fixed forms for the worship of the congregation with the freedom of extempo raneous prayer would seem to be most desirable.
(3) Nature of Prayer. To represent the nature of prayer, it is called an asking (John xv: 16) ; a seeking and knocking (Matt. vii :7) ; a lifting up of the soul, pouring out of the heart (Ps. xxv :1 ; lxii :8) ; a looking up to, and talking with God (Job xv :4 ; Ps. v :3) ; a wrestling with God (Rom. xv :3o) ; a taking hold of God (Is. lxiv :7) ; meditation (Ps. v ) ; inquiring (Gen. xxv :22) ; crying (I Sam. vii :8) ; sighing, mourn ing, groaning, weeping (Ps. vi :6; xii :5; lv :2; Joel ii :17) ; breathing (Lam. iii :56) ; supplication, entreaty (Exod. viii :8; Zech. xii:IO).