Attitudes:
at'-i-tuds: Customs change slowly in Bible lands. This becomes clear by a comparison of the many references found in the Bible and other literatures of the Orient with existing circumstances and conditions. The same fact is attested by the pictures illustrating daily life upon the monuments of Assyria, Babylonia and Egypt in the countries between the Nile and the Tigris. Many of these, dating back to the second or third millennium before our era, prove conclusively that the same practices and usages as are now common among the inhabitants of those lands were in vogue in the days of Hammurabi and the early rulers of Egypt. This is especially true of matters pertaining to the worship of the gods, and of the attitudes or positions assumed in homage and respect to monarchs and those in authority.
The many references found in the Bible to these same usages prove that the Hebrews too had much in common with the nations around them, not only in creed, but also in the mode of worship, as well as in general everyday etiquette. This is not strange, at least among the Semitic peoples, for there is more or less agreement, even among all nations, ancient and modern, in the attitude of the worshipper in temple and high place.
The outward tokens of respect and honor shown by Orientals to their superiors, above all to monarchs, may seem exaggerated. But when we consider that the king was God's vicegerent upon the earth or over a certain country, and in some sense Divine, worthy even of adoration, it is not strange that almost equal homage should be paid him as the gods themselves. The higher the person was in power, the greater the honor and respect shown him. It is natural, therefore, that God, the Lord of Lords, and the King of Kings should be the recipient of the highest reverence and adoration.
There are several Hebrew words used to describe the various attitudes assumed by those who worshipped Yahweh and heathen gods; these same words are constantly employed in speaking of the homage or respect paid to rulers and persons in authority. The most common terms are those rendered "to stand," "to bow," "to kneel" and "prostrate oneself" or "fall on the face." It is not always easy to differentiate between them, for often one passes imperceptibly into the other. No doubt several attitudes were assumed by the worshipper or suppliant while offering a prayer or petition. The intensity, the ardor or earnestness with which such a petition or prayer was presented would naturally have much to do with the words and posture of the petitioner, though the same expression might be employed to designate his posture or attitude. Thus "to fall on the face" might be done in many different ways. The Moslems observe a regular course of nine or more different postures in their worship. These are more or less faithfully observed by the faithful everywhere. It is almost certain that the Hebrews in common with other Orientals observed and went through almost every one of these attitudes as they presented themselves in prayer to Yahweh. We shall call attention to just four postures:
(1) standing,
(2) bowing,
(3) kneeling, and
(4) falling on the face or prostration.
1. Standing:
This was one of the very common postures in prayer to God, especially in public worship. It is still customary to stand either erect or with slightly bowed head while offering the public prayers in the synagogue. This is likewise the common practice of a large number of Christians in this and other lands, and no doubt such a posture is sanctioned by the example of the early church and primitive Christians, who, in turn, adopted the usages of the Jewish church. The same practice was in vogue among the Persians, Egyptians and Babylonians and other ancient people as is evidenced by their sculptures and paintings. The famous stela of Hammurabi shows this great king in a standing position as he receives the famous Code from the sun-god.
There are numerous Babylonian and Assyrian seals on which are pictured a priest in a standing position before the throne of Sin or Shamash. In this attitude with uplifted hands, he is sometimes accompanied by the person in whose behalf prayers are made. A beautiful rock sculpture at Ibriz, Southeast of Eregli in Lycaonia, shows us a king or satrap in a standing position, worshipping a local Baal. E. J. Davies, the discoverer of this Hittite monument, in describing it, makes this remark, which we cannot refrain from inserting, inasmuch as it gives another proof of the unchangeable East. He says: "He (the god) wears boots turned up in front, and bound round the leg above the ankle by thongs and a piece of leather reaching half-way up the shin, exactly as it is worn to this day by the peasants of the plain of Cilicia round Adana." King Solomon, during at least a portion of his prayer at the dedication of the temple, stood before the altar with his hands stretched out toward heaven (1Ki 8:22). Numerous allusions to prayer in the New Testament prove that standing was the common posture (Mt 6:5; Mr 11:25; Lu 18:11).
What has been said about standing while praying to God is true also of the attitude of the petitioner when paying homage or making an entreaty to man. The Assyrian and Babylonian monuments are full of evidence on this point; we shall give only one illustration: One of the sculptures describing the siege of Lachish by Sennacherib represents the monarch as seated upon his throne while the conquered stand or kneel before him. Joseph stood before Pharaoh (Ge 41:46). Solomon's advisers stood before him (2Ch 10:6) and so did those of Rehoboam (2Ch 10:8). The same attitude was assumed by suppliants in the Persian court (Es 5:2; 8:4). The same is true of Babylonia (Da 1:19; 2:2).
2. Kneeling:
Though standing seems to have been the usual attitude, it is quite certain that kneeling was common at all times. The monuments afford abundant proof for this statement; so too the many references in the Bible. Solomon not only stood before the altar on the occasion of dedicating his famous temple, but he also knelt (1Ki 8:54; 2Ch 6:13). Josephus, describing this ceremony, says that the king at the conclusion of his prayer prostrated himself on the ground and in this posture continued worshipping for a long time. Ezra fell upon his knees as he addressed Yahweh in prayer (Ezr 9:5). Daniel, too, knelt upon his knees and prayed three times a day (Da 6:10). The same practice was observed by the apostles and the early church; for we read that Stephen (Ac 7:60), Peter (Ac 9:40), Paul (Ac 20:36) and others (Ac 21:5) assumed this posture as they prayed.
3. Bowing:
As already stated, it is not always easy to determine the exact posture of those described as kneeling or bowing, for this varied with the temperament of the suppliant and the intensity of his prayer or supplication. Eleazer when sent to select a wife for his master, Isaac, bowed before Yahweh (Ge 24:26). The Hebrews on leaving Egypt were commanded to bow to Yahweh (Ex 11:8; 12:27,28). The injunction of the Psalmist shows the prevalence of this posture in prayer: "O come, let us worship and bow down" (Ps 95:6). Isaiah refers to the same when he says: "Every knee shall bow" to God (Isa 45:23). Paul also bowed his knees to the Father (Eph 3:14). The same practice obtained among the heathen nations as they worshipped their gods or idols. Naaman bowed before Rimmon, his god. The numerous prohibitions in the Hebrew Scriptures against bowing down at the shrines of the nations around Israel prove the prevalence of this method of adoration. Indeed, one of the ten commandments is directed explicitly against bowing to or worshipping idols (Ex 20:5). The same prohibition was often repeated, as by Joshua (23:7) and the author of 2Ki (17:35). Unfortunately, Israel did transgress in this very thing, for while still in the Wilderness they bowed down to the gods of Moab (Nu 25:2) and again after their settlement in Canaan (Jud 2:12). Amaziah bowed down to the gods of Edom (2Ch 25:14).
Like deference was also shown to angels or supernatural beings. Thus, Abraham bows to the three angels as they appear to him at Mamre (Ge 18:2). And so did Lot at Sodom (Ge 19:1). Joshua fell on his face before the prince of the host of Yahweh (Jos 5:14). This attitude was a common one to Ezekiel as he saw his wonderful visions (Eze 1:28; 3:23, and often). Daniel when he saw Gabriel in a vision was afraid and fell upon his face (Da 8:17). The three disciples had the same experience on the Mount of Transfiguration (Mt 17:6).
Monarchs and persons of superior rank were the recipients of like honors and marks of respect. Joseph's brothers bowed as they came into his presence, thinking that he was an Egyptian of high rank (Ge 43:28). Bathsheba bowed to King David when she entered his presence in the interest of their son Solomon (1Ki 1:16,31). But such deference was not shown to monarchs only, for Jacob and his household bowed down seven times to the irate Esau (Ge 33:3 ff). Abigail fell on her face before David as he was marching to avenge himself upon Nabal, her husband (1Sa 25:23). David too when he went to meet Jonathan fell on his face to the ground and bowed himself three times (1Sa 20:41). The Shunammite woman, as she came to entreat Elisha for the life of her boy, bowed before the prophet (2Ki 4:37). The same custom prevailed not only among the Persians, as is evident from the Book of Esther and the monuments at Persepolis, but also in Babylonia, Assyria and other countries.
4. Prostration:
This was but a more intense way of showing one's regard or of emphasizing a petition. It was the token of abject subjection or the deepest reverence. Abraham, when Yahweh appeared to him and promised him a son, with profoundest gratitude and greatest joy fell prostrate on his face (Ge 17:3). Moses and Aaron were often found in this posture (Nu 14:5; 16:4,45; 20:6). Elijah, eccentric in many ways, cast himself upon the earth and placed his face between his knees (compare 1Ki 18:42). Job fell on the ground and worshipped Yahweh (Job 1:20). Such homage was often shown to our Saviour (Mr 5:22; Joh 11:32), not because men realized that He was God in the flesh, but simply as a mark of respect for a great teacher and miracle-worker. It is to be noticed th at our Saviour never refused such homage, but accepted it as pertinent and proper. Did He not realize that honor and worship Divine belonged to Him, He would have refused them just as Peter did when Cornelius fell down at his feet and worshipped him (Ac 10:25) or as the angel in Re 19:10, who said to John, prostrate at his feet, "See thou do it not: I am a fellow servant," etc.
Written by W. W. Davies
Adoration:
ad-o-ra'-shun: Though this word never occurs in English Versions, it represents aspects of worship which are very prominent in the Bible.
I. Etymology.
The word is derived from Latin adorare =
(1) "to speak to,"
(2) "to beseech," "entreat,"
(3) "to do homage," "to worship"; from the Latin, os (oris), mouth.
Some have supposed that the root os points to the Roman practice of applying the hand to the mouth, i.e. kissing the hand to (a person or thing), as a token of homage.
II. Meaning.
Adoration is intense admiration culminating in reverence and worship, together with the outward acts and attitudes which accompany such reverence. It thus includes both the subjective sentiments, or feelings of the soul, in the presence of some superior object or person, and the appropriate physical expressions of such sentiments in outward acts of homage or of worship. In its widest sense it includes reverence to beings other than God, especially to monarchs, who in oriental countries were regarded with feelings of awe. But it finds its highest expression in religion. Adoration is perhaps the highest type of worship, involving the reverent and rapt contemplation of the Divine perfections and prerogatives, the acknowledgment of them in words of praise, together with the visible symbols and postures that express the adoring attitude of the creature in the presence of his Creator. It is the expression of the soul's mystical realization of God's presence in His transcendent greatness, holiness and lovingkindness. As a form of prayer, adoration is to be distinguished from other forms, such as petition, thanksgiving, confession and intercession.
III. Outward Postures.
In the Old Testament and New Testament, these are similar to those which prevailed in all oriental countries, as amply illustrated by the monuments of Egypt and Assyria, and by the customs still in use among the nations of the East. The chief attitudes referred to in the Bible are the following:
1. Prostration:
Among the Orientals, especially Persians, prostration (i.e. falling upon the knees, then gradually inclining the body, until the forehead touched the ground) was common as an expression of profound reverence and humility before a superior or a benefactor. It was practiced in the worship of Yahweh (Ge 17:3; Nu 16:45; Mt 26:39, Jesus in Gethsemane; Re 1:17), and of idols (2Ki 5:18; Da 3:5,6), but was by no means confined to religious exercises. It was the formal method of supplicating or doing obeisance to a superior (eg 1Sa 25:23 f; 2Ki 4:37; Es 8:3; Mr 5:22; Joh 11:32).
2. Kneeling:
A substitute for prostration was kneeling, a common attitude in worship, frequently mentioned in Old Testament and New Testament (eg 1Ki 8:54; Ezr 9:5; Ps 95:6; Isa 45:23; Lu 22:41, Christ in Gethsemane; Ac 7:60; Eph 3:14). The same attitude was sometimes adopted in paying homage to a fellow-creature, as in 2Ki 1:13. "Sitting" as an attitude of prayer (only 2Sa 7:18 parallel 1Ch 17:16) was probably a form of kneeling, as in Mahometan worship.
3. Standing:
This was the most usual posture in prayer, like that of modern Jews in public worship. Abraham "stood before Yahweh (Yahweh)" when he interceded for Sodom (Ge 18:22). Compare 1Sa 1:26. The Pharisee in the parable "stood and prayed" (Lu 18:11), and the hypocrites are said to "pray standing in the synagogues, and in the corners of the streets" (Mt 6:5 the King James Version).
4. The Hands:
The above postures were accompanied by various attitudes of the hands, which were either lifted up toward heaven (Ps 63:4; 1Ti 2:8), or outspread (Ex 9:29; Ezr 9:5; Isa 1:15), or both (1Ki 8:54).
5. Kiss of Adoration:
The heathen practice of kissing hands to the heavenly bodies as a sign of adoration is referred to in Job 31:27, and of kissing the idol in 1Ki 19:18; Ho 13:2. The kiss of homage is mentioned in Ps 2:12, if the text there be correct. Kissing hands to the object of adoration was customary among the Romans (Pliny xxviii.5). The New Testament word for "worship" (proskuneo) literally means to kiss (the hand) to (one).
See also ATTITUDES.
IV. Objects of Adoration.
The only adequate object of adoration is the Supreme Being. He only who is the sum of all perfections can fully satisfy man's instincts of reverence, and elicit the complete homage of his soul.
1. Fellow-Creatures:
Yet, as already suggested, the crude beginnings of religious adoration are to be found in the respect paid to created beings regarded as possessing superior claims and powers, especially to kings and rulers. As instances we may mention the woman of Tekoa falling on her face to do obeisance to king David (2Sa 14:4), and the king's servants bowing down to do reverence to Haman (Es 3:2). Compare Ru 2:10; 1Sa 20:41; 2Sa 1:2; 14:22.
2. Material Objects:
On a higher plane, as involving some recognition of divinity, is the homage paid to august and mysterious objects in Nature, or to phenomena in the physical world which were supposed to have some divine significance. To give reverence to material objects themselves is condemned as idolatry throughout the Old Testament. Such an example is the case with the worship of "the host of heaven" (the heavenly bodies) sometimes practiced by the Hebrews (2Ki 17:16; 21:3,5). So Job protests that he never proved false to God by kissing hands to the sun and moon in token of adoration (Job 31:26-28). We have reference in the Old Testament to acts of homage paid to an idol or an image, such as falling down before it (Isa 44:15,17,19; Da 3:7), or kissing it (1Ki 19:18; Ho 13:2). All such practices are condemned in uncompromising terms. But when material things produce a reverential attitude, not to themselves, but to the Deity whose presence they symbolize, then they are regarded as legitimate aids to devotion; eg. fire as a manifestation of the Divine presence is described as causing the spectator to perform acts of reverence (eg. Ex 3:2,5; Le 9:24; 1Ki 18:38 f). In these instances, it was Yahweh Himself that was worshipped, not the fire which revealed Him. The sacred writers are moved to religious adoration by the contemplation of the glories of Nature. To them, "the heavens declare the glory of God, and the firmament sheweth his handiwork." (Compare especially the "nature Psalms" Ps 8; 19; 29; 104.)
3. Angels:
On a still higher plane is the adoration practiced in the presence of supernatural agents of the Divine will. When an angel of God appeared, men fell instinctively before him in reverence and awe (eg. Ge 18:2; 19:1; Nu 22:31; Jud 13:20; Lu 24:4,5). This was not to worship the creature instead of the Creator, for the angel was regarded, not as a distract individual having an existence and character of his own, but as a theophany, a self-manifestation of God.
4. The Deity:
The highest form of adoration is that which is directed immediately to God Himself, His kingly attributes and spiritual excellencies being so apprehended by the soul that it is filled with rapture and praise, and is moved to do Him reverence. A classical instance is the vision that initiated Isaiah into the prophetic office, when he was so possessed with the sovereignty and sublimity of God that he was filled with wonder and self-abasement (Isa 6:1-5). In the Old Testament, the literature of adoration reaches its high-water mark in the Psalms (compare especially the group Psalms 95-100), where the ineffable majesty, power and holiness of God are set forth in lofty strains. In the New Testament, adoration of the Deity finds its most rapturous expression in Rev, where the vision of God calls forth a chorus of praise addressed to the thrice-holy God (4:8-11; 7:11,12), with whom is associated the Redeemer-Lamb.
5. Jesus Christ:
How far is Jesus regarded in the New Testament as an object of adoration, seeing that adoration is befitting only to God? During our Lord's lifetime He was often the object of worship (Mt 2:11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9,17; Mr 5:6; Joh 9:38). Some ambiguity, however, belongs to the Greek word proskunein, for while it is the usual word for "worshipping" God (eg. Joh 4:24), in some contexts it means no more than paying homage to a person of superior rank by kneeling or prostration, just as the unmerciful servant is said to have ?fallen down and worshipped' his master the king (Mt 18:26), and as Josephus speaks of the Jewish high priests as proskunoumenoi (BJ, IV, v, 2). On the other hand, it certainly implies a consciousness, on the part of those who paid this respect to Jesus, and of Jesus Himself, of a very exceptional superiority in His person, for the same homage was refused by Peter, when offered to him by Cornelius, on the ground that he himself also was a man (Ac 10:25 f), and even by the angel before whom John prostrated himself, on the ground that God alone was to be "worshipped" (Re 22:8,9).
Yet Jesus never repudiated such tokens of respect. But whatever about the "days of His flesh," there is no doubt that after the ascension Christ became to the church the object of adoration as Divine, and the homage paid to Him was indistinguishable in character from that paid to God. This is proved not only by isolated passages, but still more by the whole tone of the Ac and epistles in relation to Him. This adoration reaches its highest expression in Re 5:9-14, where the Redeemer-Lamb who shares the throne of God is the subject of an outburst of adoring praise on the part of the angelic hosts. In Re 4:8-11 the hymn of adoration is addressed to the Lord God Almighty, the Creator; here it is addressed to the Lamb on the ground of His redeeming work. In Re the adoration of Him "who sitteth on the throne" and that of "the Lamb" flow together into one stream of ecstatic praise (compare Re 7:9-11).
Written by D. Miall Edwards
He is a cross pendant.
He is engraved with a unique Number.
He will mail it out from Jerusalem.
He will be sent to your Side.
Emmanuel
Bible Verses About Welcoming ImmigrantsEmbracing the StrangerAs we journey through life, we often encounter individuals who are not of our nationality......
Who We AreWhat We EelieveWhat We Do
2025 by iamachristian.org,Inc All rights reserved.
