A Scriptural Understanding of Praise
Praise is an integral part of the Christian faith, deeply rooted in Scripture, and essential for a vibrant spiritual life.
Definition and Importance. Praise, within the biblical context, refers to the act of expressing admiration, gratitude, and reverence toward God. It is a fundamental aspect of worship, and is deeply embedded in the life of believers. Praise is not only a response to God’s character and deeds, but also a commandment found throughout Scripture. It is an acknowledgement of God’s sovereignty, goodness, and mercy.
Meaning. Generally defined 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; 5:12). Scriptural words, with Strongs interpretations, include:
- Hebrew (OT)
- 8416 tehillah––praise, song of praise
- 2167 zamar––to make music (in praise of God)
- 1947b halal––to be boastful, to praise
- 4110 mahalal––praise
- 1974 hillul––a rejoicing, praise
- 7624 shebach––to laud, praise
- 7623b shabach––to laud, praise
- 3029 yeda––to praise
- 4111 Mahalalel––praise of God, great grandson of Seth, also a man of Judah
- 7318 romam––extolling, praise
- Greek (NT)
- 1858 epainos––praise
- 1867 epaineo––to praise
- 134 aineo––to praise
- 136 ainos––praise (noun)
- 133 ainesis––praise
- 2127 eulogeo––to speak well of, praise
- 2129 eulogia––praise, blessing
- 1391 doxa––opinion (always good in NT), hence praise, honor, glory
- 5214 humneo––to sing to, to laud
- 239 hallelouia––hallelujah, alleluia (an adoring exclamation)
Biblical Foundation. The Bible is replete with exhortations to praise God. The Psalms, in particular, are a rich tapestry of praise, with many psalms dedicated entirely to this purpose. Psa. 150:6 declares, “Let everything that has breath praise the Lord. Hallelujah!” This verse encapsulates the universal call to praise, emphasizing that all creation is invited to participate in glorifying God.
Praise in the New Testament. The New Testament continues the theme of praise, with Jesus Himself offering praise to the Father. In Mat. 11:25, Jesus says, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children.” The early church also exemplified a life of praise, as seen in Acts 2:47, “…praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were saved.”
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; 1 Co. 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 (Jhn. 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 Jhn. 12:43; Gal. 1:10; 1 Th. 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; 1 Pe. 2:14), and the tribute of the churches to distinguished Christian service (2 Co. 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 (Phil. 4:8).
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, for the angels of heaven (Psa. 103:20; Rev. 5:11) to those lower existences that are unconscious or even inanimate (Psa. 19:1-4; 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 made:
- Forms of Praise. Praise can be expressed in various forms, including singing, speaking, praying, and living a life that honors God. Singing is perhaps the most common form, as seen in Eph. 5:19, “Speak to one another with psalms, hymns, and spiritual songs. Sing and make music in your hearts to the Lord.” This verse highlights the communal and personal aspects of musical praise.
- Purpose of Praise. Praise serves multiple purposes in the life of a believer. It is a means of drawing near to God, as stated in Jas. 4:8, “Draw near to God, and He will draw near to you.” Praise also shifts the focus from oneself to God, fostering humility and dependence on Him. Additionally, it is a powerful tool for spiritual warfare, as demonstrated in 2 Ch. 20:22, “As they began to sing and praise, the Lord set ambushes against the men of Ammon, Moab, and Mount Seir, who had come against Judah, and they were defeated.”
- 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 His 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 he 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 occupies 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 (Psalms. 34; 103; Eph. 1:3; 1 Pe. 1:3).
- 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; 33:21), a music of the soul and spirit (Psa. 103:1; Luk. 1:46) which no language can adequately express (Psa. 106:2; 2 Co. 9:15). But utterance is natural to strong emotion, and the mouth instinctively strives to express the praises of the heart (Psa. 51:15). 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 able 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. 55:16), 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; 14:3; 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 which song was mingled with shouting and dancing to a rude accompaniment of timbrels and trumpets (Exo. 15:20; 2 Sa. 6:5, 14). In later times, Israel had its sacred Psalter, its guilds of trained singers (Ezra 2:41; New. 7:44), its skilled musicians (Psa. 42:49; et al.), and the praise that awaited for God in Zion was full of the solemn beauty of holiness (Psa. 29:2; 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 Hallelujah (Psa. 113-118), 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 (1 Co. 14:26; Eph. 5:19; Col. 3:16; Jas. 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 (1 Co. 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 Phillipi (Acts 16:25). But, from hymns and songs that were the spontaneous utterance of individual feeling, the development was natural (OT, NT) to hymns that were sung in unison by a whole congregation; and, in rhythmic passages like 1 Ti. 3:16 and Rev. 15:3, 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.
- 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 glory that belongs to Him (Psa. 50:23; Rom. 1:20); it is to shut one’s eyes to the signs of His Presence (Isa. 40:26), to be forgetful of His mercies (Deut. 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; 103:1), by fixing the heart upon God (Psa. 57:7; 108:1), by meditation on His works and ways (Psa. 77:11), by recounting His benefits (psa. 103:2) and, above all, for those to whom He has spoken in His Son, by dwelling upon His unspeakable gift (2 Co. 9:15; compare Rom. 8:31; 1 Jn. 3:1).
Praise as a Lifestyle. For believers, praise is not limited to specific times or places, but is a lifestyle. 1 Th. 5:16-18 instructs, “Rejoice always, pray without ceasing, give thanks in every circumstance, for this is God’s will for you in Christ Jesus.” This passage encourages continuous praise and gratitude, regardless of circumstances, as an expression of faith and trust in God’s plan.
Eternal Praise. The Bible also points to the eternal nature of praise. Rev. 5:13 provides a glimpse of heavenly worship: “And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying: ‘To Him who sits on the throne and to the Lamb be praise and honor and glory and power forever and ever!” This vision underscores the everlasting praise that will be offered to God by all creation.
A Scriptural Understanding of Worship
Worship is homage rendered to God, a fundamental aspect of the believer’s life, reflecting a relationship with God that is both personal and communal. It is an expression of love, reverence, and obedience, rooted in truth of God’s Word and empowered by the Holy Spirit. It is sinful (idolatry) to render worship to any created being (Exo. 34:14; Isa. 2:8). Such worship was refused by Peter (Acts 10:25-26) and by an angel (Rev. 22:8-9).
Definition and Etymology. Worship, in the biblical context, refers to the reverent honor and homage paid to God. The term is derived as meaning worthiness or respect. In the Bible, worship encompasses both the attitude of the heart and the actions that express reverence and adoration toward God. Scriptural words, with Strongs interpretations, include:
- Hebrew (OT)
- The Old Testament idea of worship is the reverential attitude of mind or body or both, combined with the more generic notions of adoration, obedience, and service.
- The principle Old Testament term is shachah, which means: to depress, bow down, prostrate (Hithpael), as in Exo. 4:31, and bowed their heads and worshipped, as found in 94 other locations. The context determines more or less clearly whether the physical act or volitional and emotional idea is intended. The word is applied to acts of reverence to human superiors as well as supernatural. The Revised Version of the Scriptures renders shachah according to its physical aspect as indicated by the context. Other terms utilized throughout the Old Testament include:
- 6402 polchan––service, worship
- 3649 komer––a priest (in idol worship)
- 5456 sagad––to prostrate oneself (in worship)
- 7812 shachah––to bow down
- 5457 segid––to do homage, worship
- 6087 atsab––to hurt, pain, grieve, be sorry, vex, worship, wrest
- 1245 baquash––to seek
- 1875 darash––to restore to, seek; by implication, to seek or ask; specific to worship
- Greek (NT)
- The principal New Testament work (59 times) is proskuneo (4352)––to kiss the hand or ground toward, hence often the bowing prostrate upon the ground, prostrate oneself. It is use to render homage to men, angels, demons, the Devil, idols, or to God. It is rendered 16 times to Jesus as a beneficent superior, and at least 24 times to God or to Jesus as God. The root idea of bodily prostration is much less prominent than in the Old Testament. It is always translated worship. Other terms utilized throughout the New Testament include:
- 1391 doxa––glory, glorious, honor, praise, dignity, worship
- 2318 theosebes––worshipper of God
- 2323 therapeuo––heal, cure, worship
- 2356 threskeia––religion, worshipping
- 4574 sebasma––an object of worship
- 4576 sebo––to worship, reverence
- 2999 latreia––service, worship
- 1479 ethelothreskia––self-willed (arbitrary and unwarranted) worship
- 2151 eusebeo––to show piety towards
- 3000 latreuo––to serve, worship
- 3511 neokoros––worshipper
- 4573 sebazomai––to fear, specifically to have reverential awe
- The New Testament idea of worship is a combination of the reverential attitude of mind and body, the general ceremonial and religious service of God, the feeling of awe, veneration, adoration; with the outward and ceremonial aspects approaching, but not reaching, the vanishing point. The total idea of worship, however, must be built up, not from the words specifically so translated, but also, and chiefly, from the whole body of description of worshipful feeling and action, whether of individuals singly and privately, or of larger bodies engaged in the public services of sanctuary.
- The principal New Testament work (59 times) is proskuneo (4352)––to kiss the hand or ground toward, hence often the bowing prostrate upon the ground, prostrate oneself. It is use to render homage to men, angels, demons, the Devil, idols, or to God. It is rendered 16 times to Jesus as a beneficent superior, and at least 24 times to God or to Jesus as God. The root idea of bodily prostration is much less prominent than in the Old Testament. It is always translated worship. Other terms utilized throughout the New Testament include:
Old Testament Worship. In the Old Testament, worship is central to the life of the Israelites. It is both a personal and communal act, often involving sacrifices, offerings, and rituals as prescribed in the Law of Moses. The Tabernacle, and later the Temple in Jerusalem, served as the focal points for worship. Key elements included burnt offerings, incense, and the observance of holy days and festivals. The Shema, found in Deu. 6:4-5, encapsulates the essence of worship:
“Hear, O Israel: The Lord our God, the Lord is One. And you shall love the Lord your God with all your heart and with all your soul and with all your strength.”
Worship in the Old Testament is characterized by obedience to God’s commandments and a heart that is devoted to Him. In detail, worship was individual and private, though not necessarily secret, as with Eliezer (Gen. 24:26), the expression of personal gratitude for the success of a mission, or with Moses (Exo. 34:8), and/or seeking God’s favor in intercessory prayer. It was sometimes private, could be in closest association with others, could have a family significance (Gen. 8:20; 12:7; 22:5), and/or could be in the company of a great congregation, gaining blessing and force from the presence of others (Psa. 42:4). As the national spirit developed, the expression of worship included national devotion (1 Ch. 29:20).
The general public worship, especially developed in the Temple services, consisted of:
- Sacrificial acts, either on extraordinary occasions, or in the regular morning and evening sacrifices, or on the great annual days like the Day of Atonement.
- Ceremonial acts and posture of revenge or of adoration, or symbolizing the seeking and receiving of divine favor, reverently standing (2 Ch. 7:6), or the worshippers prostrated themselves as the priests sounded the silver trumpets at the conclusion of each section of the Levitical chant.
- Praise by the official ministrants of the people or both together. This service of praise was either instrumental, or it might be in vocal song, or it might be both vocal and instrumental, as in the magnificent dedicatory service of Solomon ( 2 Ch. 5:13). It might also be spoken.
- Public prayer, such as described in Deu. 26, or like Psa. 60; 79; 80.
- The annual feasts, with their characteristic ceremonies.
New Testament Worship. With the advent of Jesus Christ, worship takes on a new dimension. Jesus emphasizes worship in spirit and truth, as seen in His conversation with the Samaritan woman at the well:
“But a time is coming and has now come when the true worshippers will worship the Father in spirit and truth, for the Father is seeking such as these to worship Him” (Jhn. 4:23).
The New Testament church gathers for worship that includes: prayer, singing, teaching, and the breaking of bread (Acts 2:42). The focus shifts from the physical temple to the body of believers, with each individual being a temple of the Holy Spirit ( 1 Co. 6:19).
New Testament Forms of Worship. Worship can be expressed in various forms, including:
- Prayer. Communicating with God, expressing adoration, confession, thanksgiving, and supplication (Phil. 4:6). This included the speaking in tongues (1 Co. 14:16) with interpretation so that the audience could understand.
- Singing. Hymns and spiritual songs are a vital part of worship, as seen in Eph. 5:19: “Speak to one another with psalms, hymns, and spiritual songs. Sing and make music in your hearts to the Lord”
- Scripture Reading and Teaching. The public reading and exposition of Scripture are central to worship, as Paul instructs Timothy: “Until I come, devote yourself to the public reading of Scripture, to exhortation, and to teaching.” (1 Ti. 4:13).
- Propesying. Men, believed by themselves and by the church to be specifically taught by the Holy Spirit, gave utterance to His message. Paul would later command they speak one at a time.
- Sacraments. Baptism and the Lord’s Supper are acts of worship that signify the believer’s union with Christ and the remembrance of His sacrifice (Mat. 28:19; 1 Co. 11:23-26).
Jesus did not Himself prescribe public worship for His disciples, not doubt assuming that instinct and practice, and His own spirit and example, would bring it about spontaneously, but He did seek to guard their worship from the merely outward and spectacular, and laid great emphasis on privacy and real innerness in it (Mar. 6:1-18; et al.). Still, the classical passages for Christian worship (Jhn. 4:23-24; Phil. 3:3) define its inner essence, and bar out all ceremonial or deputed worship whatever, except as the genuine and vital expression of inner love and devotion. Anything that really stimulates and expresses the worshipful spirit is so far forth a legitimate aid to worship, but never a substitute for it, and is harmful it if displaces it. Its object is not ingratiation, but the loving attempt to pay our unpayable debt of love, the expression of devoted hearts. It is not a physical act or material offering, but an attitude of mind––“The sacrifices of God re a broken spirit”––sacrifices of praise, with which God is well pleasured––not the service of form in an outward sanctuary. It involves the presentation of your bodies as living sacrifices, not material sacrifices, but spiritual. And, the public worship of God in the presence of His people is a necessity of the Christian life, but in spiritual Christianity the ceremonial and outward approaches, if it does not quite reach, the vanishing point.
Attitude in Worship. The Bible emphasizes the importance of the worshipper’s heart. True worship is not merely external, but involves a sincere and humble heart. Isa. 29:13 warns against empty rituals: “These people draw near to Me with their mouths and honor me with their lips, but their hearts are far from Me.”
Worship in Eternity. The book of Revelation provides a glimpse of eternal worship in heaven, where countless multitudes worship God and the Lamb. Rev. 7:9-10 describes the scene: “After this, I looked and saw a multitude too large to count, from every nation and tribe and people and tongue, standing before the throne and before the Lamb. They were wearing white robes and holding palm branches in their hands, and they cried out in a loud voice: ‘Salvation to our God, who sits on the throne, and to the Lamb!'”
Worship as an Act of Worship
Obedience in the biblical context is a fundamental aspect of the believer’s relationship with God, often seen as an act of worship. It is the practical expression of faith and reverence towards the Creator, reflecting a heart aligned with His will. The Bible consistently emphasizes that true worship is not merely ritualistic, but is deeply rooted in obedience to God’s commands.
Old Testament Foundations. The concept of obedience as worship is deeply embedded in the Old Testament. In Due. 6:4-5, known as the Shema, Israel is commanded: “Hear, O Israel: The Lord our God, the Lord is One. And you shall love the Lord your God with all your heart and with all your soul and with all your strength.” This passage underscores that love for God is demonstrated through obedience to His commandments. The Israelites’ adherence to the Law was a form of worship, signifying their covenant relationship with God.
The prophet Samuel highlights the importance of obedience over ritual sacrifice in 1 Sa. 15:22: “Does the Lord delight in burnt offerings and sacrifices as much as in obeying the voice of the Lord? Behold, obedience is better than sacrifice, and attentiveness is better than the fat of rams.” This verse illustrates that God values the heart’s submission to His will above ALL external religious practices.
New Testament Continuation. In the New Testament, Jesus Christ exemplifies perfect obedience as an act of worship. Phil. 2:8 states, “And being in appearance as a man, He humbled Himself and became obedience to death––even death on a cross.” Christ obedience to the Father, even unto death, is the ultimate act of worship, fulfilling God’s redemptive plan for humanity.
Jesus teaches that obedience is integral to discipleship. In Jhn. 14:15, He declares, “If you love Me, you will keep My commandments.” This statement links love for Christ with obedience, indicating that true worship involves following His teachings. Furthermore, in Mat. 7:21, Jesus warns, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of My Father in heaven.” Here, Jesus emphasizes that verbal profession is insufficient without the corresponding obedience to God’s will.
The Role of the Holy Spirit. The Holy Spirit plays a crucial role in enabling believers to obey God as an act of worship. Rom. 8:4 explains that “the righteous requirements of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.” The Spirit empowers believers to live in obedience, transforming their hearts and minds to align with God’s desires.
Obedience in the Life of the Believer. For the believer, obedience is a daily act of worship, reflecting a life surrendered to God. Jas. 1:22 exhorts, “Be doers of the word, and not hearers only, deceiving yourselves.” This call to action underscores that genuine faith manifests in obedience, which is a testament to one’s devotion and worship of God.
The apostle Paul, in Rom. 12:1, urges believers to present their bodies as a “living sacrifice, holy and pleasing to God—this is your spiritual act of worship.” This metaphor of a living sacrifice encapsulates the essence of obedience as worship, where every aspect of life is offered in service to God.