Praise – Prayer of Manasses

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 infiuenee 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 Ood far 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. It 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 Genesis 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. Psalms 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. Psalms 102) or to other songs (e.g. Exodus 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 literature of religion, whether as the product of national consciousness 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, perhaps 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 Psalms 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.

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 Nehemiah 12:8.) 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 supplication, 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 [Mark 14:35 ff. ||I, take St. Paul’s for the removal of his affliction [2 Co 12:8 f.).) 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 Kings 18:28). 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. Genesis 4:26). Others mean to call for the redress of wrongs (e.g. Judges 3:9), or for help in trouble (e.g. Psalms 72:12). One noun is a ‘ringing outcry’ (e.g. Ps. 17:1).

(3) It is natural to find words meaning ‘seek’ (e.g. Amos 5:4; a dififerent word in Hosea 5:15 ‘to seek God’s face’), ‘ask’ (e.g. Psalms 105:40). To all such words, and generally, the correlative is ‘hear’ or ‘answer.’

(4) Some expressions are anthropomorphic: — ‘to encounter,’‘fall upon’ in order to supplicate or intercede (e.g. Jeremiah 7:16) ‘to make the face of (jod pleasant,’ i.e. to appease (e.g. Exodus 32:11), thils equivalent to a more general word, ‘to crave favour’ (e.g. Deuteronomy 3:23).

(5) Other terms regard the suppliant’s state of mind: — prayer is ‘an outpouring of soul’ (e.g. Psalms 62:8) qj meditation’(e.g.3oh 15:4 RVm); or ‘complaint’ (e.g. Psalms 142:2) or the original connotation may be physical,- — ‘to bow down’ (Ezra 6:10, cf. Ephesians 3:14). ‘to whisper’ (Isaiah 26:16 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. Romans 9:3). and needs supplementing to mean prayer’ (e.g. 2 Corinthians 13:7). The corresponding noun (euchi) usually means ‘vow’ (e.g. Acts 18:18) but ‘prayer’ in James 5.

(2) ‘To call on the Name’ or invoke in prayer (e.g. Acts 9:14).

(3) The words for ‘seek’ and ‘ask’ may be used of requests or inquiries made to man (e.g. Acts 8:34), and do not of themselves connote worship. One word denotes the request of the win. (e.g. Matthew 6:8). another the request of need (e.g. Acts 8:22), , another the form of the request (e.g. John 17:9, cf. RVm) .

(4) The OT ‘encounter’ has NT equivalent used of intercession(e.g. Romans 8:27).

(5) Prayer is a ‘struggle’ (e.ff. Ro 15). One picturesque word (hike teria), found only in Hebrews 5:7, suggests the ouve branches held forth by suppliants.

2. Place, time, and circumstance.— (i.) Place.— While no restriction is suggested at any period (cf. e g- Gn 24, Jonah 2:1. Psalms 42:6 61:2, Daniel 6:10, Luke 6:12, Acts 16:24–25 21:5), and is disclaimed by Christ in view of true worship (John 4:21–23), yet naturally specific worship-centres were where the ark rested (1 Samuel 1:9, 10). Mizpah (1 Samuel 7:5. 1 Mac 3), Gibeon (1 Kings 3:4 ff.). But, later, the Temple was the place where (Isaiah 37:14 ff. 56:7) or (in absence) ‘toward’ which prayer was offered (1 Kings 8:29, 30 etc., Psalms 28:2. Dn 6:10, 1 Esdras 4:58). Synagogues afforded, in later times, local prayer-centres. Where there was no synagogue, a spot outside the town was chosen, near some stream, for hand-washing before prayer (Acts 16:13, 16). In the NT we And Apostles going to the Temple (Acts 3:1)) and St. Paul attended the synagogue on his mission journeys (Acts 17:1, 2). Distinctively Christian worship was held in ordinary buildings (Acts 1:13, 14 i^a- m 12:12. Colossians 4:15) a practice made natural by Jewish arrangements for private prayer (Daniel 6:10. Judith 8:5 10:2, Matthew 6:6. Acts 10:9, 30) or for Passover celebration (Matthew 26:18). Ostentatious praying at street corners is discouraged by Christ (Matthew 6:5).

(ii.) Time, — It became a custom to pray thrice daily, i.e. at the 3rd, 6th, and 9th hours (cf. 7 Psalms 55:17 [may mean ‘all day long’], Daniel 6:10. Acts 3:1 10:9, 30; cf. 2i5- =‘■ ‘). For instances of’ grace before meat,’ cf. 1 Samuel 9:13. Mt 15. Acts 27:35. and the Paschal meal.

(in.) CmcuMsTANCE. — (1) AtHfude: (a) standing {e.g. Genesis 18:22. 1 Samuel 1. Nehemiah 9:5. Mark 11:25. Luke 18:11, 13 [the usual Jewish mode, not followed by early Christian Church save on Sundays and the days between Easter and Whitsunl); (6) kneeling (Psalms 95:6. Isaiah 45:23. 1 Kings 8:54. Ezra 9:5. Daniel 6:10. Luke 22:41. Acts 7:60 9:40 20:36 21:5. Ephesians 3:14) (c) prostrate, face to ground (Exodus 34:8, Nehemiah 8:6, 1 Esdras 8:91, Judith 9:1. 2 Maccabees 13:12, Matthew 26:39) face between knees (1 K 18. cf. ? Psalms 35) (d) sitting (? 2 Samuel 7:18) (e) hands uplifted (Psalms 28:2 63:4 134:2, Lamentations 2:19 3:41, 2 Maccabees 3:20, 1 Timothy 2:8) or extended [symbol of reception from God ?] (Exodus 9. 1 Kings 8:22. Isaiah 1:15. Ezra 9:5. Psalms 77:2 [ct. AV]).

(2) Forms of prayer: (a) formulse (Deuteronomy 21:7, 8 26:5–15) (b) the Lord’s Prayer; (c) allusion to the Baptist’s (Lk 11:1) (d) Christ’s repeated prayer (Matthew 26:44) (e) allusion to ‘vain repetitions’ or ‘battology’ (Matthew 6:7, cf. Sirach 7:14).

(3) Incense. The OT word sometimes means merely the smoke from a sacrifice. Real incense was (certainly in later OT period) in use at sacrificial ceremonies, with which prayer was probably always associated (cf. Gn 12:8). Incense typifies prayer (Psalms 141:2; cf. Jeremiah 11:12, Mai 1:11. Luke 1:10. Revelation 5:8 8:3, 4).

(4) Fasting. Being appropriate for times of solicitude and sorrow, fasting naturally became associated with prayer (Psalms 35:13), especially after the Exile (Nehemiah 1:4, Daniel 9:3; cf. Luke 2:37). and was continued in the Christian Church (Acts 13:3 14:23. Matthew 9:15). The following AV allusions to fasting coupled with prayer are absent from RV (but see RVm):— Matthew 17:21. Mark 9:29. Acts 10:30. 1 Corinthians 7:5.

3. Prayer in the OT. — (i.) Patriarchal Period. — Prayer is (1) colloquy with God (e.g. Genesis 15:1, 2, 7 17:15. 18. 22); (2) intercession (e.g. Genesis 17:18 IS^^s-); (3) personal supplication {e.g. Genesis 15:2 32:11 43:14) (4) asseveration (.e.g. Genesis 148) (5) vow (.e.g. Genesis 28:20; see art. Vows).

(ii.) ‘The Law (i.e. as codified and expanded in later times). — The reticence as to prayer might suggest that it is voluntary and not patient of legislation; but in OT it is less a general duty (ct. NT) than a prophetic privilege (especially re intercession); cf. Genesis 20:7 and below, §§ ili.-vi. Note, however, the formulae for thanksgiving (Deuteronomy 26:5–11). assertion of obedience (vv. "■", ct. NT), supplication (v. 15). expiation (21:7, 8).

(iii.J M08E8 TO Judges. — (1) Moses pre-eminently a man of prayer and an intercessor (e.g. Exodus 8:12, 30 32:11–13, 32, cf. Jeremiah 15:1) colloquy with God (Exodus 3. 4. 5:22 6:1, 10, 1 28-»», Deuteronomy 3:23–26). appeal in crises (Exodus 5:22. Numbers 11:11). prophetic blessing (Deuteronomy 33:6–11) (2) Joshua’s prayer after defeat (Joshua 7:7–9). and in battle (10:14) (3) Gideon’s colloquy (Judges 6:11–24) (4) Israelites’ frequent cry for help (Judges 3:9, 15 6:6 etc.).

(iv.) Kingdom Period. — (1) Samuel, like Moses, an intercessor (1 Samuel 7:5, 8, 9 8:6, 10, 2 12 15:11) colloquy (1 Samuel 16. cf . 3:10, 11) ; (2) David : apart from the Psalms, with which his connexion is dubious, the following (1 Samuel 23:2, 4 30:8 [consulting ephodj), on behalf of child (2 Samuel 12:16), prayer of asseveration (1 Samuel 24 25:22 [a threat]), confession (2 Samuel 24:17), adoration, etc. (2 Samuel 7:18–29) (3) Solomon’s prayer for wisdom (1 Kings 3:5 ff.; note the elaborate intercession attributed to him at dedication of Temple, 1 Kings 8, where (ct. v. 63) sacrifice is npt mentioned I The Temple is a house of prayer); (4) Elijah’s intercession(I K 18:36, 37), colloquy (19:9–11). prayer before miracle (1 Kings 17:20, 21), so also Elisha (2 Kings 4:33 en); (5) Hezekiah prays in national crisis (2 Kings 19:15) and in illness (20:3) note his assertion of righteousness. For this period see also § v.

(v.) The Prophets. — Intercession in attitude, action, word, characterizes the prophets (much more than the priests, but cf. Joel 2:17). whether the earlier prophets, (§ iv. above) or those whose writings are extant. The reason lay in the prophet’s Divine call, his vision of the Divine will (so a ‘seer’), and his forthtelling of the Divine message. Hence comes prayerful expectancy (e.g. Jeremiah 42:4), in the spirit of Habakkuk 2:1; and intercession to avert disaster (e.g. Amos 7:2, 3 and s. o, is sS’-i’, and vividly Jeremiah 14. 15 [where observe the colloquy of persistent intercession notwithstanding Divine discouragement]), combined with prayer in view of personal difficulty (e.g. Jeremiah 20:7–13).

(vl.) Exile AND Return. — In this period prayer looms large, owing to the cessation of sacrificial worship and the realization of chastisement. Accordingly confession and a humble sense of dependence are prominent. The following passages should be studied: Isaiah 63:7, Ezra 9:5–15. Nehemiah 1:4–11 9:5–38 (cf. retrospective Psalms, e.g. 106), Daniel 9:4–19. Further, note the personal prayerhabit of Jewish leaders (Daniel 6, Ezra 8:21–23). Nehemiah’a prayer is often ejaculatory (Nehemiah 2:4 4:4). and sometimes betrays self-complacency (5:19 13:14, 22).

(vii.) Psalms, Proverbs, Job. — The Book of ‘Praises’ might be appropriately called also the Book of ‘Prayers." (Five only are so described in title: 17. 86. 90. 102. 142, but cf. 72. Habakkuk 3:1.) (1) Throughout the Psalms, prayer — whether of the poet as an individual or as representing the nation — is specially an outpouringartless and impulsive — of varied experiences, needs, desires. Hence typical psalms exhibit transitions of thought and alternation of mood (e.g. 6 42. 69 77 109). (2) The blessing sought is oftener material or external, like rescue from trouble or chastisement. Not seldom, however, there is a more spiritual aim: in Psalms 51 pardon is sought for its own sake, not to avert punishment, and Psalms 119 is notable for repeated requests for inward enlightenment and quickening. The trend of the whole collection is indicated by its ready and natural adaptation to NT ideals of prayer. In estimating psalms which express vindictive and imprecatory sentiments, we should note that they breathe abhorrence of evil, and are not the utterance of private malice. Even on the lowest view they would illustrate the human element in the Scriptures, and the progressive nature of revelation, throwing into vivid relief the Gospel temper and teaching. The propriety of their regular use in public worship need not be discussed here.

Proverbs. Note the suggestive allusion to the character of a suppliant (15 28:9; cf. Psalms 145:18, 19, Judith 8:31. Sirach 35:16, James 6). and Agur’s prayer (30).

Job. In this dramatic poem Job’s objections to his friends’ criticisms often take the form of daring expostulation directly addressed to God (e.g. especially ch. 10). As a ‘cry in the dark’ the book re-echoes prayers like Psalms 88; but the conflict of doubt culminates in the colloquy between God and Job, in which the latter expresses the reverent submission of faith (42:1–6).

4. Prayer in the Apocrypha. — The Apocr. books — of fiction, fable, history, with apocalyptic and sapiential writings — are of very unequal value, but contain many prayers. The ideas are on the whole admirable, sometimes reaching a distinctively NT level; the thought in 2 Mao 12 as to prayer in relation to the dead is noteworthy (ct. below, 2 Es. and Bar.). As the books are little read, it may be well to take them in order, giving fairly full reference to relevant passages.

1 Esdras. Zerubbabel’s thanksgiving (4) prayer for journey, with confession (8).

2 Esdras. Confession and historical retrospect (3). colloquy with Uriel (4-14, where note the allusion to various OT intercessors, all useless at judgment-day, 7 [not in AV]).

Tobit. Prevailing prayer of Tobit and Sarah (3) Tobias urged to pray (4) — prays in nuptial room (8:4–8) ; thanksgiving of Raguel (8). Tobit (11 13).

Judith. Except where general supplication is made (49-13-16 6 7). or where Judith’s intercession is sought (8). prayer in this romance is of a very unworthy kind: prayer for the success of a trick (ch. 9); prayer and the plans of Eolofernes (II"- "); prayer before slaying him (13:4, 5).

Ad. Esther. Prayers of Mordecai (IS’-‘*) and Esther (14) in national peril.

Wisdom. Chs. 9-19 are in prayer-form. Note the picturesque illustration of manna and the morning prayer (16).

Sirach. In this book prayer reaches heights: value of prayer (21:5). true prayer heard of God (35:13–17). prayer in sickness (38:9, 14, cf. James 5:14–16). for deliverance from sin (23). prayer and alms (T’"), ‘battology’ (7. cf. Matthew 6:7). prayer and revenge (28:1–4. cf. Matthew 6:14 18:21, 22). national prayer against foe (36). thanksgiving, led by Simon (SO^‘-**), author’s closing prayer (51).

Baruch. Jews of Babylon ask those of Jerusalem to pray for welfare of Nebuchadnezzar (1:11; cf. Ezra 6:10. Jeremiah 29:7. 1 Timothy 2) prayer and confession of captive Israelites (li’-3’, where note prayer by the dead, 3:4. but see RVm).

Song of the Three. Prayer and confession of Azarias before the Benedicite (vv. 1–22; cf. Ezra 9, Daniel 9).

Susanna. Her prevailing prayer (w.«-«).

Bel. Brief prayer by Habakkuk (v. 35), Daniel (v. 38). king of Babylon (v. 41).

Prayer of Manasses. For pardon.

Maccabees. The two books are quite distinct, 1 Mac. being much the more reliable as history. Prayer is very prominent throughout the whole Maccabaean struggle, — before, during, and after battles (1 Maccabees 3 4:10, 24, 3. 40. GS 7:36–38, 41, 4 g4S 11:71. 2 MaC 1:24–29 3:22 10:16, 25, 3 11:6 12:15, 28, 4 3:10–12, 14 4 15:22–24 "■ 27). Note specially in 2 Mac. the allusion to the efficacy of prayer, etc., of the living for the dead (12:44, 45. cf. baptism tor dead, 1 Corinthians 15:29. and [?] 2 Ti 1:18). and prayer of the dead for the living (15:12–14; cf. angelic intercession. Zee li’).

6. Prayer in the NT. — I. Example and teachinq OF Jesus Christ. — The special character of the Fourth Gospel should be remembered. Of the Synoptics, Lk. is specially instructive as to prayer (cf. Acts also). For Lord’s Prayer, see separate article.

(i.) Christ’s example. — (a) Prays at great moments in His life: baptism (Luke 3:21), election of Apostles (Luke 6:12, 13). miracles (Luke 9:16; cf. John 6. Mark 7:34 [implied] 9:29. John 9:30–33 [implied] ll"- transfiguration (Luke 9:29) Gethsemane (Luke 22:39–46), crucifixion (Matthew 27. Luke 23:46) (6) intercedes for disciples (John 17), Peter (Luke 22:32). soldiers (Luke 23:34) for His intercession in glory, see below, § IL (ii.) (1).

(ii.) Christ’s TEAcmNa. — The range of prayer is chiefly (ct. OT) for spiritual blessing (cf. Lord’s Prayer, and esp. Matthew 6:33). but not exclusively so (‘daily bread’ in Lord’s Prayer and Matthew 24:20). The conditions and requisites of prayer are numerous. — (a) Earnestness [cf. urgent supplication in OT, esp. Psalms] (Luke 11:5–13. where note juxtaposition with Lord’s Prayer, 8:1–8) and His attitude to the Syrophoenician seems to teach urgency of petition (Mark 7:27). (6) HumUUy (Luke 18; the juxtaposition with preceding parable is suggestive, and ct. OT assertion of righteousness; e.g. in Dt. and Neh. [see above, 3 (vi.)], Luke 17:10) ambition rebuked (Matthew 20:20–23). (c) A forgiving spirit: as in Sir. (see above, § 4). (d) Privacy recommended; see above, § 2 (i.) end, and cf. Christ’s own example of solitary prayer (Luke 6:12). (e) With^mt ‘battology’; see above, § 2 (ill.) (2), where the reff. show that the repetition discouraged is that of mere mechanical prayer (cf. heathen incantations) or of pretence (Mark 12:40). (f) With faith. Mark 11:23 contains just such hyperbole as would appeal to an Eastern mind and enforce the value of prayer; while the seeming paradox of v. 24 must be taken along with this and understood in the light of Christ’s general teaching. The need of faith is further illustrated by Christ’s attitude to those seeking aid (e.g. Matthew 8:13 9:28. Mark 5 9:23. Luke 8:48). (g) Agreement when two or three join in prayer (Matthew 18:19, 20). (ft) In His name (John 14:13 15:16 16). This specially Johannine feature suggests frame of mind rather than form of speech (cf. Matthew 18:5, 20 10:22 etc.; on the other hand, cf. Acts 3:6, 16). For the Christology it supports, see below, § II. (ii.) 1.

II. Customs and ideas in Apostolic times. — Evidence is afforded by Acts (where the prominence given to prayer is natural if Lk. wrote it, see above, § I.), and by Epp., whose writers had inherited the best traditions of Jewish piety and had also assimilated their Master’s teaching (which, however, they may not in every point have grasped fully). A glimpse of prayer-triumphs would be afforded by such passages as Acts 3:16 4:31 9:40 IC 12:5, 12 16:25 28:8. One or two detailed points have already come up for notice (see above § 2 (1. ii. ill. 1. 4), 5 (I. ii. (A)), but it may be well now to collect, from Acts to the Apocalypse, some passages showing the practice and teaching as to prayer in the Apostolic Church.

(i.) Prayer is found in connexion with: — (1) Laying on of hands: (o) in healing (Acts 28:8. gf. 9:17 (see below (3)); (6) after baptism (Acts 8:14–17. cf. 19:6) (c) on appointment to ofiice (Acts 6:6 IS’), with which also prayerful lot-casting is associated (Acts 1, cf. Proverbs 16:33). (2) Public worship (1 Timothy 2). (o) Both sexes participate (cf. 1 Timothy 5:5. 1 Co 11) (5) prayer and gift of tongues (1 Corinthians 14. where it is suggested that the head as well as the heart is concerned with prayer); (c) ‘state-prayers’ in the Apostolic Church (1 Timothy 2:1 f. ; ct. § 4 ‘Baruch’). (3) Sickness(Ja 5:13–16. where notice conjunction of prayer and outward means [for unction ct. Mark 6:13) with confession; physical and spiritual healing are associated, and both with prayer; see above, § 4 ‘Sirach’).

(ii.) (1) A distinctive idea in NT prayer is the work of the Holy Spirit. He aids us in prayer (Romans 8:14–16. Ephesians 6:18. Jude2»), interceding for us (Romans 8:26). Christ also intercedes (Romans 8:34, Hebrews 7:25; of. § 5 I. (i.) (6)). Ct. presentation of prayer to God in Revelation 5:8 8:4. By Christ we enjoy free access to God (Galatians 4:4–7. Ephesians 2:18 3:12, Hebrews 4:15, 16 10:19–22; see above, §6 I. (ii.) (A)); prayer offered to Christ direct (Acts 7:59, 60 9:14 (?), 1 Co I2 (?)). (2) Prayer needs faith (James 1:6–8. 1 Timothy 2:8 RVm, He IO22), must have right aims (James 4:3). and be backed by conduct (1 John 3:22, cf. above, § 3 (vii.) ‘Proverbs’). Such prayer succeeds (Ja 5:16–18. 1 John 3:22 5). Prayer for temporal gifts is not very conspicuous in NT, but see Romans 1:10, 2 Corinthians 12:8. Philippians 4:6. (3) Exhortations to prayer (Romans 12:12, Colossians 4:2. 1 Thessalonians 5:16. 1 p 4:7. Jude2»). (4) Reminiscences of OT occur in prayer as colloquy (Acts 9:13–16 22:17–21; cf. § 3), as struggle (Romans 15:30, Colossians 2:1 4:12; cf. Genesis 32:24), as cry for vengeance (Revelation 6:9, 10, ct. 1 Timothy 2:8). (5) Intercession, which in OT is specially characteristic of the prophetic office, is here a general duty, and is very prominent: Apostles for converts (Romans 10:1 15:5, 2 Corinthians 13:7, Ephesians 1:16 3:14. Philippians 1:4, 9, Colossians 1:9 2:1. 1 Thessalonians 1:2. 2 Thessalonians 1:11. Philem’, 3 Jn2); converts for Apostles (Acts 12:5. Romans 16. 2 Corinthians 1:11 9, Colossians 4:3, 2 Thessalonians 3:1, Philem22); for one another (James 5,

(Ho 1 Corinthians 1:4. 2 Corinthians 2:14 8:16, Philippians 1:3. Colossians 1:3, 1 Thessalonians 1:2 2:13. 2 Thessalonians 1:3 2:13, 1 Timothy 1:12, 2 Timothy 1:3). (7) Note also the salutation and blessing at the beginning and close of Epistles. The NT doses with a threefold prayer tor Christ’s coming (Revelation 22:17, 20). H. F. B. Compston.

Prayer of Manasses

See Apocrypha, § 11.