The Question Must Be Limited to the Praise Formula

The question is not asking how the word “Lord” can be used in every kind of New Testament sentence. The question is specifically about the Bible’s praise language: when Scripture tells us to “praise the Lord,” who is being praised? If we keep the subject limited to that praise formula, the answer becomes clear from the way the Bible itself uses the language of praise. The Bible has an established, repeated imperative in the Hebrew Scriptures that is tied to Jehovah’s name. The New Testament, when it uses that same praise language, does not detach it from Jehovah and redirect it into a new formula aimed at Jesus. Therefore the article must remain focused on what the Bible actually says in praise commands and praise acclamations, not on broader discussions of lordship terminology.

“Praise Jehovah” in the Old Testament Always Refers to the Father

In the Hebrew Scriptures, the primary praise imperative is “Praise Jehovah.” This appears in the repeated expression commonly rendered “Hallelujah,” which means “Praise Jah,” Jah being the shortened form of Jehovah’s name. The command is not abstract and it is not interchangeable. It is covenant worship directed to Jehovah Himself. “Let everything that has breath praise Jehovah. Praise Jehovah!” (Psalm 150:6). “Praise, O servants of Jehovah, praise the name of Jehovah” (Psalm 113:1). In these texts, the object of praise is explicitly Jehovah. This is why “Praise Jehovah” should be rendered exactly that way. Every Old Testament command using this praise formula refers to Jehovah, the Father, the God of Israel.

Does the New Testament Ever Give a New Command: “Praise Jesus” or “Praise the Son”?

The New Testament does not contain a direct command stated in the same way as the Psalms’ refrain that says “Praise Jesus,” “Praise the Son,” or “Praise Christ.” That specific imperative does not appear. This matters because the question we are answering is about the praise formula itself. If the New Testament were introducing a new covenant imperative to praise the Son with the same formula used for Jehovah, we would expect to see it stated directly. Instead, the New Testament preserves the Old Testament praise language when it uses it, and it directs that praise to God, the Father.

Every New Testament “Praise the Lord” Use Is Rooted in Old Testament Jehovah Praise

When the New Testament uses the praise formula “Praise the Lord,” it is not presenting a fresh, independent command disconnected from the Hebrew Scriptures. It is quoting, paraphrasing, or echoing Old Testament worship language directed to Jehovah. Romans 15:11 says, “Praise the Lord, all you Gentiles.” That is a quotation from Psalm 117:1, which in Hebrew is “Praise Jehovah, all you nations.” The New Testament is therefore pulling forward a Jehovah-directed praise command from the Old Testament. Likewise, Revelation’s “Hallelujah” expressions preserve the Hebrew praise imperative itself—“Praise Jah”—which by definition refers to Jehovah. In these cases, the New Testament is not shifting the object of praise from Jehovah to Jesus; it is carrying forward the established worship vocabulary of Jehovah’s people. This means that when the New Testament says “Praise the Lord” in that formulaic way, it remains tethered to Old Testament Jehovah praise, and the referent is Jehovah, the Father.

What the Bible Is Teaching by Keeping the Praise Formula Jehovah-Directed

The Bible’s consistent use of “Praise Jehovah” teaches that Jehovah alone is the ultimate object of worship and praise in the covenant sense expressed throughout the Psalms. The New Testament does not revise the Psalms’ refrain into “Praise Jesus.” Instead, it preserves Jehovah’s praise and calls Christians to direct worship and thanksgiving to God, while recognizing that approach to God and Christian worship is carried out through Jesus as the Messiah. This keeps Christian worship orderly and Scriptural. The Father is the one true God who receives praise; the Son is the Messiah through whom God’s saving work is accomplished and through whom God’s people offer their worship. The praise formula remains Jehovah-directed exactly as it was in the Old Testament, and the New Testament does not create a parallel imperative that shifts that formula onto the Son.

The Only Answer the Praise Texts Support

If we answer the article’s question strictly from the Bible’s praise texts, the conclusion is straightforward. In the Old Testament, “Praise Jehovah” always refers to Jehovah, the Father, and it should be rendered “Praise Jehovah.” In the New Testament, every occurrence of “Praise the Lord” in the praise formula sense is grounded in Old Testament Jehovah praise language, either by quotation, paraphrase, or the direct preservation of “Hallelujah.” There is no New Testament verse that introduces a new command, “Praise Jesus,” or that uses the imperative “Praise the Lord” as a fresh Son-directed praise formula independent of Old Testament Jehovah worship language. Therefore, when the Bible says “Praise the Lord” in that formulaic praise sense, it is referring to Jehovah, the Father.

Jesus Directed Attention and Praise to the Father

The Gospel record consistently shows that Jesus focused attention on the Father, not on Himself as an independent object of glory. He stated plainly, “The Son cannot do a single thing of his own initiative, but only what he sees the Father doing” (John 5:19). He also said, “I do not seek my own glory” (John 8:50), and again, “If I glorify myself, my glory is nothing. It is my Father who glorifies me” (John 8:54). These statements are not minor details; they define the pattern of His ministry. Jesus directed prayer to the Father (Matthew 6:9), credited His works to the Father (John 14:10), and openly declared that the Father is greater than He is (John 14:28). His mission was not self-exaltation but obedience. “I have glorified you on the earth, having finished the work you have given me to do” (John 17:4). The direction of glory in Jesus’ own teaching consistently moves upward toward the Father.

The Holy Spirit-inspired text preserves this same pattern. Jesus explained that the Spirit would not speak independently but would speak what He hears and would glorify the Son by declaring what He receives (John 16:13–14). Yet even the Son’s glorification ultimately serves the Father’s glory. Philippians 2:11 states that every tongue will confess “Jesus Christ is Lord,” and it explicitly adds, “to the glory of God the Father.” The structure is unmistakable: the Father sends, the Son obeys, the Father exalts, and all acknowledgment of the Son results in glory returning to the Father. Therefore, if one were to summarize the consistent thrust of Jesus’ own words and the Spirit-inspired record, it would be this: all praise ultimately goes to the Father, and the Son’s faithful obedience and exaltation serve that very end.

You May Also Enjoy

Did Jesus Truly Descend into Hell Between Death and Resurrection?

About the Author

CLICK LINKED IMAGE TO VISIT ONLINE STORE

CLICK TO SCROLL THROUGH OUR BOOKS