The Meaning of Worship according to the Book of Revelation

By Mazie Nakhro

[Mazie Nakhro is national director of Care Facilitators International, Pune, India.]

Worship in the Book of Revelation, as in any other book of the Bible, is the proper response of created beings to God. Worship is not a sentimental feeling of nostalgia; rather, it is an engagement of one’s total being with the triune God. A study of worship in the Book of Revelation reveals the true meaning of worship and how believers today should worship God. In the Book of Revelation those who worship God are seen declaring the Lamb’s worthiness, celebrating God’s presence, submitting to His authority, and fearing and serving Him.

Worship as Adoration of God’s Being

Although the word “adoration” is not used in English translations of Revelation, the concept is clear from the worshipers’ ascription of honor and glory to God (Rev. 4:9, 11; 5:5, 12; 19:1) and their offering praises to Him (19:1, 3–6).1 Even the gestures of the worshipers suggest their supreme admiration of God for who He is (4:1–5:14; cf. 1:17).

Adoration of God’s unique being and divine character is seen in the worship given by the four living creatures in heaven, as recorded in 4:8: “Holy, Holy, Holy, is the Lord God, the Almighty, who was, and who is and who is to come.”

This verse reveals several aspects of God’s character that are adored. First, He is worshiped as the Holy One (cf. 15:3–4; 16:5).[2]

Holiness in this verse refers to God’s attribute of absolute moral purity, but it also seems to mean more. The phrase ἅγιος ἅγιος ἅγιος (“Holy, Holy, Holy”)[3] in 4:8 is reminiscent of the words of the seraphim in Isaiah 6:3, thereby suggesting the same God whom Isaiah envisioned as the Holy One (cf. 40:25; 57:15). Similar to Isaiah 6:3, the words ἅγιος ἅγιος ἅγιος in Revelation 4:8 function as substantival adjectives,[4] so that the words may be translated “Holy One, Holy One, Holy One.” Some writers suggest that this threefold repetition may refer to the three persons of the Trinity,[5] but more likely, the repetition is for emphasis, as in Isaiah 6:3 (cf. Jer. 22:29; Ezek. 21:27).[6]

Second, the four living creatures acknowledge God’s sovereignty, for they refer to Him as “the Lord God, the Almighty” (Rev. 4:8). This compound name appears seven times in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 19:6; 21:22), and the shorter form, “God the Almighty,” occurs twice (16:14; 19:15). This underscores His omnipotence and rulership. It has roots in the Hebrew יהוה אֱוֹּי צְבָאוֹת (“Yahweh, God of hosts”). This frequent Old Testament title of God (e.g., 2 Sam. 5:10; Jer. 5:14; Hos. 12:5; Amos 3:13; 4:13) indicates Yahweh’s unrivaled power and supremacy over all things. In the Johannine vision the title “the Lord God, the Almighty” is applied to the first person of the Trinity as the divine judgments against a rebellious world move to their climax. The Omnipotent One who is seated on the throne “is in the unique position to administer justice in a creation that has chosen to disregard His standard of righteousness. The living creatures acknowledge Him as the sole possessor of this prerogative.”[7]

Third, God is worshiped by the four living creatures as eternal. They herald Him as the One “who was and who is and who is to come” (Rev. 4:8). This designation of God occurs, with variation, four other times in Revelation (1:4, 8; 11:17; 16:5).

These designations derive from Exodus 3:14: “I AM WHO I AM” (אֶהְיֶה אֲשֶׁר אֶהְיֶה). The Septuagint rendering of the statement is ἐγώ εἰμι ὁ ὤν. The Septuagint uses ὁ ὤν again as subject of the verb in the statement Moses was to offer that “I AM has sent me to you” (cf. John 8:48–59). The word אֶהְיֶה emphasizes God’s self-existence, eternality, and presence.[8] Philo, for instance, said אֶהְיֶה expresses the divine eternality in Hellenistic philosophical terms (Vit. Mos. 1.75; cf. Targ. Pal. Deut 32:29; Sib. Or. 3:16).

The term ὁ ὤν is expanded in Revelation 4:8 to ὁ ἦν καὶ ὁ ὢ καὶ ὁ ἐρχόμενος (“who was and who is and who is to come”). The term ὁ ὤν emphasizes Yahweh’s present existence and presence, while ὁ ἧν and ὁ ἐρχόμενος likewise allude to God’s name, emphasizing His past and future existence. The adoration of God’s eternal existence and presence is supported by the twofold statement in verses 9–10 that the creatures “worship Him who lives forever and ever.” In this sense the heavenly creatures worship God for who He is, namely, the eternally existent and present Being.

Worship as Declaration of the Lamb’s Worthiness

Worship as declaration is evident in the usage of the wordλέγω (“say”), which occurs more than ninety times in the book, often in the context of worship (e.g., Rev. 4:8, 10; 5:9, 12–14). Worship as a declaration of the Lamb’s worthiness is the main theme of Revelation 5.[9] The Greek term for “worthy” (ἄξιος) appears five times in chapters 4 and 5 (4:11; 5:2, 4, 9, 12). In early classical Greek literature the adjective ἄξιος meant “of equal weight.”[10] But in later classical Greek it came to include meanings such as “worthy,” “deserving,” “fit,” “estimable,” and “appropriate.”[11] These meanings are maintained in the Septuagint[12] and in the New Testament.[13] In Revelation 4 the One who is sitting on the throne is said to be worthy (ἄξιος) of all glory and honor (4:11); in chapter 5 the question is asked as to who is worthy (ἄξιος) to open the sealed scroll (5:2). The only one who was found worthy is “the Lion that is from the tribe of Judah, the Root of David” (5:5). The fact that He is worthy means He is uniquely qualified for a special position and task. In secular literature from the first century B.C. onward, ἄξιος could refer to a person’s being fit or worthy for a high position and honor.[14] This word was used, for example, of an emperor in the first century B.C.: “One of the most important and compelling claims an emperor could make on his subjects was that of merit, the merit of his character and achievements: merit was the main ground on which he might hope to justify his exalted position. Here he would be tapping a familiar source—the idea of election by merit.”[15]

The word ἄξιος was also used widely of individuals in other high positions, such as an emperor’s bodyguard,[16] an admiral,[17] or the commander of a Roman army.[18] This secular usage of ἄξιος with reference to rulership based on merit is reflected in Revelation 5, in which the Lamb’s merit of achievement[19] is His ability to redeem lost humanity and procure a kingdom (vv. 9–10). By His death and resurrection He has purchased redemption and secured a kingdom. Thus the Lamb is proclaimed ἄξιος (“fit, eligible, deserving, worthy”) not only to open the scroll (vv. 5, 9), but also to share with God the Father the heavenly throne and worship. This is acknowledged by the residents of heaven in their acclamation of praise (vv. 12–13; cf. 3:21). The Lamb (God the Son) is worthy to receive worship in the same manner as God the Father. In this sense worship is one’s response to and declaration of the Lamb’s matchless worthiness.[20] “For us, God’s worthiness is the controlling concept. We need a deserving Object for worship, or we lose our sense of direction and our worship lacks integrity.”[21]

Allen and Borror succinctly describe worship in this way: “Worship is an active response to God whereby we declare His worth. Worship is not passive, but is participative. Worship is not simply a mood; it is a response. Worship is not just a feeling; it is a declaration.”[22]

Worship as Celebration of God’s Glory

Revelation 19 presents a worship celebration along with an invitation to the marriage supper (more celebration) of the Lamb. The voices of a great multitude are heard, saying, “Hallelujah! For the Lord our God, the Almighty, reigns. Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready” (vv. 6b–7).

A similar association of worship with a call to rejoice appears in 4QDeut 32:43: “Rejoice, O heavens with him; bow down before him.” To rejoice before God is to worship Him (cf. Rev. 7:9–17). This also means that worship “is the celebrative response to what God has done, is doing, and promises to do.”[23] Enjoyment of the Lord can be beautifully expressed through singing, as seen in various places in the Apocalypse (5:9; 14:3; 15:3). Singing suggests the celebrative aspect of worship.[24]

Heavenly worship is an enjoyment of a love-relationship with Christ as one’s Groom (19:7).[25] It is a celebration of communion with Him (3:20). Moreover, it means being in God’s holy presence (4:4), dwelling with Him (21:3), and beholding the beauty of His face (22:3–4). In other words worship as celebration is a joyful communion with God.[26]

Worship as Submission to God’s Authority

The verb προσκυνέω, which occurs twenty-four times in the Apocalypse, is a compound of προς (“toward”) and κυνεῖν (“to kiss”). It originally referred to a kiss of respect or adoration shown toward a person of a higher rank.[27] It later often means “to prostrate oneself, to bow down.” In early Greek literature προσκυνέω expressed the widespread custom of prostrating oneself to the ground, as a bodily gesture of respect and humility before a great one, kissing his feet, the hem of his garment, or the ground before him. In Revelation this physical act of bowing down is accompanied by an inward attitude, namely, that of submission before God and respect of Him.

The metaphorical sense of προσκυνέω as a reference to the inward attitude of one’s submission and respect to God is always present in the Apocalypse (Rev. 4:10; 5:14; 7:11; 11:1, 16; 19:4, 10).[28] In several of these verses προσκυνεῖν is used with πίπτειν, “to bow down.” This suggests that the former emphasizes the inner attitude, whereas the latter emphasizes the outward expression. Thus προσκυνείν combined with πίπτειν reinforces the idea of submission in worship.

The idea of worship as submission becomes more evident when it is seen in reference to God’s throne. The word θρόνος, which occurs fourteen times in Revelation 4 alone and five times in chapter 5, represents the right to rule. When θρόνος is used in relation to God, it speaks of His sovereignty over all things. Not only has God the Father the sovereign right to rule, but also the Son has the right to rule since He belongs to royalty (5:5) and is the “Lord of lords and King of kings” (17:14; cf. Dan. 4:37 in the Septuagint). The recognition of God the Father as the sovereign King and the Son as the rightful King of kings calls for unreserved submission on the part of all creatures. This is exactly what the twenty-four elders exemplify when they “cast their crowns before the throne” (Rev. 4:10).

In the Greco-Roman world rulers who presented their crowns to another ruler thereby symbolized their subordination and homage to the latter.[29] Conversely, to receive someone else’s crown symbolized one’s position of authority and rulership.[30] Tertullian reported that followers of Mithras, after receiving a crown and putting it on their heads, took it off and proclaimed that Mithras was their ruler.[31] Frequently Roman senators and delegates from provincial cities presented gold crowns to the emperor on significant occasions such as victories, appointments of consuls, and anniversaries.[32] Thus to present one’s crowns to another signifies subordination, respect, and honor to a superior.

The occurrence of the word προσκυνεῖν with πίπτειν and the phrase “will cast their crowns before the throne” in the same verse (4:10) demonstrates that worship includes submission to the rule and authority of God as the rightful King.

Worship as Fear of God

Worship also involves the “fear” (φόβη) of God. Although the word φόβη could mean dread that scares one to withdraw and escape from the object of fear (Rev. 11:11, 13; 18:10, 15), such dread or terror is not genuine worship.[33] True worship is reverential fear that discourages disobedience on the one hand and encourages obedience to God on the other hand. The verb φοβέομαι is used almost three hundred times in the Septuagint to translate the Hebrew יָרָא, which often means “fear.”[34] To fear God is to turn away from evil (e.g., Job 1:1, 8; 2:3; Prov. 3:7), to obey His voice (1 Sam. 12:14; Hag. 1:12), to keep His commandments (Deut. 6:2, 24; Eccles. 12:13), to walk in His ways (Deut. 8:6; 10:12; 2 Chron. 6:31), and to serve Him (Deut. 6:13; 10:20; Josh. 24:14). In Jesus’ quotation of Deuteronomy 6:13 in Matthew 4:9–10, προσκυνέω (“worship”) is used as an equivalent word of the Hebrew יָרָא (“fear”; φοβέομαι in the Septuagint). Thus the word “fear” can sometimes stand as a synonym for “worship.”

Furthermore, when the Septuagint uses φοβέομαι in describing God’s people, it is often in the context of worship (e.g., Pss. 34:9; 67:7; 96:4) and suggests reverence for His awesome greatness and obedience to Him.[35] So worshipers of the Lord are sometimes called “those who fear the Lord” (e.g., 118:4) or those “who revere the Lord” (e.g., 135:20). Similarly, Gentiles who have turned from idolatry to the worship of Yahweh are called “God-fearers” (e.g., Acts 10:2, 22; 13:16, 43).

The use of the word φοβέομαι in reference to God’s people in the Apocalypse is similar to that of the Septuagint and other New Testament writings. It always has a positive note. For example τοῖς φοβουμένοις in Revelation 11:18 can mean “to those who reverence” (NIV), but not “to those who dread.”[36] In fact the phraseτοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὄνομά σου in 11:18 can be translated as “the saints, even those who reverence Thy name.”[37] The καί is best taken as an ascensive conjunction, which puts τοῖς ἁγίοις in apposition to τοῖς φοβουμένοις τὸ ὄνομά σου in the same way that “your servants” stands in apposition to “the prophets.”[38] These two categories of people are reward recipients, whose lives God will vindicate in judging their enemies, “those who destroy the earth.” So the twenty-four elders offer thanksgiving to God on behalf of these fellow believers whom they call “Thy bond-servants the prophets” and “the saints, even those who fear [or revere] Thy name” (vv. 16–18).

In 14:7 the imperative “Fear God” (φοβήθητε τόν θεόν) appears along with two other imperatives: “give Him glory” (δότε αὐτῷ δόξαν) and “worship Him who made the heaven” (προσκυνήσατε τῷ ποιήσαντι τόν οὐρανόν). As Mounce says, “To fear God is to reverence him; to give him glory is to pay him the respect and honor that is his due.”[39] That the command to fear God is a graceful proclamation, and not a pronouncement of judgment,[40] is supported by the fact that this is the message of the “eternal gospel” (εὐαγγέλιον αἰώνιον, v. 6). The εὐαγγέλιον αἰώνιον here does not have the specialized sense of good news of salvation through Jesus Christ. It is “good news” in the sense that the message has to do with the eternal truth about God and His will for humankind, that is, that they reverence, glorify, and worship Him as Creator of the universe.

The third occurrence of the word φοβέομαι in relation to God’s people is in 15:4: “Who will not fear, O Lord, and glorify Thy name?” The question, of course, implies the answer “No one.” The future tense of these questions also points to the time when all the nations in the world will someday fear and worship the King of kings (Pss. 2:8–9; 24:1–10; 66:1–4; 72:8–11; 86:9; Isa. 2:2–4; 9:6–7; 66:18–23; Jer. 10:7; Dan. 7:14; Zeph. 2:11; Zech. 14:9). This prediction of fearing God and worshiping Him by all the nations is neither universal salvation nor coerced religious expression.

After the purging of the earth through the plagues, the survivors will respond positively to God. Universal fear of God will replace a blatant unwillingness to repent and defiant blasphemy (cf. 16:9, 11, 21) and a repudiation of His “everlasting gospel” (14:7) as responses to the “King of kings” (Beckwith, Moffatt). In the Messianic age all nations will worship the God of Israel and glorify Him as the OT anticipates (Ps. 86:8–10; Jer 10:7) (Beasley-Murray, Mounce). To construe this language to mean that the majority of all men in the present age will come to salvation is to miss the figure of speech and the future expectation that extends the fulfillment into the future kingdom (cf. Phil. 2:9–11).[41]

The point of Revelation 15:4, then, seems to be that, after all the judgments mentioned in chapters 6–19 are over, “everyone will willingly reverence and glorify the name of God.”[42]

The word φοβέομαι in worship contexts in Revelation is never used in the sense of dreadful fear; it is always used in the sense of reverential fear of God.

Worship as Service to God

The idea of worship as service conveyed by the verb λατρεύω occurs only twice in the Apocalypse. In the first instance the martyred saints of the Tribulation period will “serve Him day and night in His temple” (7:15). Here the verb “serve” (λατρεύουσιν) is used of worship that will take place in the heavenly temple. The second occurrence of the word is in 22:3, where it is said that God’s “bond-servants will serve Him.”[43] There is no mention of the word “temple” in this verse, but the sense of worship is no doubt present here too. The fact that the verb λατρεύω in 22:3 has God as its object, who in the eternal state will be the temple (21:22), seems to support this sense of the word. This service is worship offered by God’s bond-servants (οἱ δοῦλοι αὐτοῦ).[44]

That the service envisioned is religious service has support from the use of λατρεύω and its cognates in the Septuagint and other New Testament writings. In the Septuagint the Hebrew עָבַד (“to execute loyally the desires of [‘to serve’] another”) is almost always translated by δοῦλεύω and sometimes by λατρεύω.[45] Although the noun λατρεία is used only nine times in the Septuagint, the verb λατρεύω occurs ninety times and always in contexts where religious service is implied.[46] When λατρεία or λατρεύω are used in reference “to the service of God, they almost always denote the worship of the people as a whole, not the specific work of the priests or Levites.”[47]

Besides its two occurrences in the Book of Revelation, the verb λατρεύω appears nineteen times in the New Testament and its cognate noun λατρεία five times (John 16:2; Rom. 9:4; 12:1; Heb. 9:1, 6). In all these instances both λατρεύω and λατρεία convey the religious sense of worship whenever the words occur in reference to God. To “serve” God, then, is to worship Him. And yet the meaning of λατρεία in the New Testament is not confined to the outward ritual expression. In fact Paul emphasized the spiritual dimension of the word when he called believers at Rome to offer their bodies as a living sacrifice to God, which, he said, is their “spiritual service [λατρείαν] of worship” (Rom. 12:1). Also Paul wrote that the church consists of those “who worship [λατρεύοντες] in the Spirit of God and glory [καυχώμενοι] in Christ Jesus” (Phil. 3:3). The author of Hebrews also used the term in a context of worship when he urged his readers to “offer to God an acceptable service [λατρεύωμεν] with reverence and awe” (Heb. 12:28).

Summary

As seen in the Book of Revelation, worship today should involve adoration of God’s being, declaration of the Lamb’s worthiness, a celebration of God’s presence, submission to His authority, and fearing and serving Him.

Notes

1. The word “hallelujah” (ἀλληλουῒά) occurs in the New Testament only in Revelation 19, but it occurs several times in Psalms (in the Septuagint): 104-107; 110–114; 116, 117; 134, 135; and 146–150.
2. Of the more than two dozen occurrences of the word “holy” (ἅγιος) in Revelation only three are used of God. Twenty-three refer to saints, Jerusalem, and angels.
3. For a study of this phrase, see Norman Walter, “The Origin of the Thrice Holy, Apocalypse 4:8, ” New Testament Studies 5 (January 1959): 132-33.
4. A substantival adjective is “used independently of a noun…. It either implies a noun or takes on the lexical nuance of a noun” (Daniel B. Wallace, Greek Grammar beyond the Basics [Grand Rapids: Zondervan, 1996], 294).
5. Norman B. Harrison, The End (Minneapolis: Harrison Service, 1948), 79; and J. B. Smith, A Revelation of Jesus Christ, ed. J. Otis Yoder (Scottdale, PA: Herald, 1961), 109.
6. Some might be inclined to construe the repetition as mere babbling or some sort of mind-control technique, but neither is the case. Instead the repetition of the word “Holy” (or “Holy One”) is praise expressed out of ecstatic love. Anyone who is in love knows that sincere repetition of love and admiration expresses the mutual enjoyment of the lover and the beloved. Moreover, because holiness is central to God’s character, the repetition of the word is appropriate.
7. Robert L. Thomas, Revelation 1–7: An Exegetical Commentary (Chicago: Moody, 1992), 363.
8. John I. Durham, Exodus, Word Biblical Commentary (Waco, TX: Word, 1987), 39. The verb אֶהְיֶה is a cognate of the divine name יהוה. Jacob observes that יהוה is אֶהְיֶה in the third person (Benno Jacob, The Second Book of the Bible: Exodus, trans. Walter Jacob [Hoboken, NJ: KTAV, 1992], 75–76). See also Nahum M. Sarna, Exodus, JPS Torah Commentary (New York: Jewish Publication Society, 1991), 17–18; and D. J. McCarthy, “Exod 3:14: History Philology and Theology,” Catholic Bible Quarterly 40 (July 1978): 316.
9. W. C. van Unnik, “Worthy Is the Lamb: The Background of Apocalypse 5, ” in Mélanges bibliques en hommage au R. P. Béda Rigaux, ed. A. Descamps and A. de Halleux (Gembloux: Duculot, 1970), 445–61.
10. Werner Foerster, “ἄξιος,” in Theological Dictionary of the New Testament, ed. Gerhard Kittel, trans. and ed. George W. Bromiley (Grand Rapids: Eerdmans, 1964), 1:379–80.
11. See H. G. Liddel, R. Scott, and Henry S. Jones, A Greek-English Lexicon (Oxford: Clarendon, 1968), 171; and Walter Bauer, William F. Arndt, and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2d ed., rev. F. Wilbur Gingrich and Frederick W. Danker (Chicago: University of Chicago Press, 1979), 77.
12. In the Septuagint ἄξιος denotes something “of value or worth” (Gen. 23:9; 1 Chron. 21:22, 24; Prov. 3:15; 8:1; Wis. 12:7; 2 Macc. 4:25; 4 Macc. 5:11; 11:16; 17:8), something “estimable” (Sir. 26:15), or someone “worthy of” or “deserving” (Deut. 25:2; Esth. 7:4; Job 30:1; Mal. 2:13; Wis. 1:16; 6:16; 18:4; 2 Macc. 4:38; 8:33; 4 Macc. 4:12).
13. In the New Testament ἄξιος can mean “fitting” (Matt. 10:11, 13; 1 Cor. 16:4; 2 Thess. 1:3), but often it denotes someone as “worthy of” or “deserving” (Matt. 13:37–38; 22:8; Luke 7:4; 10:7; 12:48; 15:19, 21; 23:15, 41; John 1:27; Acts 13:25; 23:29; 25:11; Rom. 1:32; Heb. 11:38), or something “of value or worth” (Luke 3:8; Acts 26:20; Rom. 8:18; 1 Cor. 16:4; 1 Tim. 1:15; 4:9; 5:18; 6:1).
14. For detailed study of the topic see Ranko Stefanovic, The Background and Meaning of the Sealed Book of Revelation 5, Andrews University Seminary Doctoral Dissertation Series, no. 22 (Berrien Springs, MI: Andrews University Press, 1996), 169–81; Erik Peterson, ΕΙΣ ΘΕΟΣ: epigraphische, formgeschichtliche und religions geschichtliche Untersuchungen, Forschungen zur Religion und Literatur des Alten und Neuen Testaments, 24 (Göttingen: Vandenhoeck & Ruprecht, 1926), 168–80; and Martin P. Charlesworth, “Pietas and Victoria: The Emperor and the Citizen,” Journal of Roman Studies 33 (1943): 1-10.
15. Charlesworth, “Pietas and Victoria: The Emperor and the Citizen,” 2.
16. Josephus, The Antiquities of the Jews 11.32.
17. Diodorus Siculus, Bibliotheca Historica 16.16.2.
18. Josephus, The Jewish Wars 5.46; and Diodorus Siculus, Bibliotheca Historica 24.3.5.
19. Although the scene in Revelation is unique, the concept of merit with reference to the resurrected Christ is stated often in the New Testament (e.g., Acts 2:33–36; Eph. 1:20–22; 2:5–6; Phil. 2:5–11; Heb. 12:2).
20. The English word “worship” derives from the Anglo-Saxon “weorthscipe” (“to attribute worth” to an object). According to Ralph P. Martin, “to worship God is to ascribe Him supreme worth, for He alone is worthy” (Worship in the Early Church [Grand Rapids: Eerdmans, 1975], 10).
21. Barry Liesch, People in the Presence of God: Models and Directions for Worship (Grand Rapids: Zondervan, 1988), 253.
22. Ronald B. Allen and Gordon L. Borror, Worship: Rediscovering the Missing Jewel (Portland, OR: Multnomah, 1982), 16.
23. John E. Burkhart, Worship (Philadelphia: Westminster, 1982), 17.
24. J. Wendell Mapson Jr. states that worship in the New Testament “was an act of celebration; therefore, the music of the early church was the music of worship” (The Ministry of Music in the Black Church [Valley Forge, PA: Judson, 1984], 3).
25. Bruce Leafblad, “Worship: How Is It to Be Done?” (Dallas: Dallas Theological Seminary, 1987), audiocassette.
26. Cf. John W. Kleinig, “The Biblical View of Worship,” Christian Theological Quarterly 58 (1994): 245-54.
27. Cf. H. Greeven, “προσκυνέω,” in Theological Dictionary of the New Testament, 6 (1968), 758–59.
28. The combination of προσκυνεῖν and πίπτειν is widely attested (2 Chron. 7:3; Ps. 72:1; Dan. 3:5, 6, 10–11, 15; Testament of Job40:6; Josephus, The Antiquities of the Jews 7.95; 9.11; 10.213; Apocalypse of Moses 25:5; Matt. 2:11; 4:9; 18:26; Acts 10:25; 1 Cor. 14:25).
29. Tacitus, Annals ab excessu divu Augusti 15.29, quoted in David E. Aune, Revelation 1–5, Word Biblical Commentary (Dallas: Word, 1997), 308; and Plutarch, De Fraterno Amore 488D.
30. See 2 Samuel 1:10; 12:30; 1 Chronicles 20:2; and Ezekiel 21:26. Cf. Matthew 2:11.
31. Tertullian, De corona 15.
32. Sabine MacCormack, Art and Ceremony in Late Antiquity (Berkeley, CA: University of California Press, 1981), 58; and Fergus Millar, The Emperor in the Roman World (31 B.C.-A.D. 337) (Ithaca, NY: Cornell University Press, 1977), 140–43.
33. Elmer A. Martins, God’s Design: A Focus on Old Testament Theology (Grand Rapids: Baker, 1981), 179; and Andrew E. Hill, Enter His Courts with Praise! (Grand Rapids: Baker, 1993), 12–14.
34. Although יָרָא primarily means “fear,” it can also sometimes mean “dread,” “worship,” “reverence,” and “awe.” See H.-P Stähli, “ירא, yrʾ, to fear,” in Theological Lexicon of the Old Tesatament, ed. Ernst Jenni and Claus Westermann, trans. Mark E. Biddle (Peabody, MA: Hendrickson, 1997), 2:568–78; and M. V. van Pelt and W. C. Kaiser, Jr., “ירא,” in New International Dictionary of Old Testament Theology and Exegesis, 2:527–33.
35. Cf. G. Wanke, “φοβέομαι,” in Theological Dictionary of the New Testament, 9 (1974), 197–205. For a detailed discussion on the use of φοβέομαι and related terms, see G. A. Lee, “Fear,” in International Standard Bible Encyclopedia, ed. George W. Bromiley (Grand Rapids: Eerdmans, 1982), 2:289.
36. Cf. G. B. Caird, A Commentary on the Revelation of St. John the Divine, Harper’s New Testament Commentaries (New York: Harper & Row, 1966), 143.
37. Robert H. Mounce, The Book of Revelation, rev. ed., New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1998), 227–28.
38. Robert L. Thomas, Revelation 8–22: An Exegetical Commentary (Chicago: Moody, 1995), 111–12.
39. Mounce, The Book of Revelation, 271.
40. For a contrary interpretation, see Thomas, Revelation 8–22, 203. In view of the mention of the arrival of judgment in verse 7, Thomas seems to interpret φοβέομαι in the sense of dread. But dread is something that causes withdrawal and escape, and the call to fear God does not mean that. Obviously God’s judgment is to be dreaded, but not the invitation to fear Him.
41. Thomas, Revelation 8–22, 237.
42. Ibid.
43. Some Bible versions translate the verb λατρεύσουσιν in Revelation 22:3 as “shall worship” (e.g., J. B. Phillips, The New Testament in Modern English [New York: Macmillan, 1960]).
44. The verbal cognate ofδοῦλοι is δουλεύω, meaning “serve as a slave,” with stress on subjection and obedience. When the Septuagint uses δουλεύω or its noun δουλέια (“service”) in Godward contexts, those verses denote wholehearted commitment to God expressed in worshipful acts in the tabernacle or temple (e.g., Deut. 13:3–4; 1 Chron. 25:6; 2 Chron. 30:8; see also Exod. 23:33; Deut. 13:2; 28:64; Judg. 2:7, 11, 13, 19). The New Testament writers also use δουλεύω in reference to serving God (Matt. 6:24; Luke 16:13; Acts 20:19; Rom. 7:6, 25; 12:11; 14:18; 16:18; Eph. 6:7; Col. 3:24; 1 Thess. 1:9).
45. H. Strathmann, “λατρεύω, λατρεία,” in Theological Dictionary of the New Testament, 4 (1967), 60.
46. David Peterson, Engaging with God: A Biblical Theology of Worship (Grand Rapids: Eerdmans, 1992), 64–65. In its basic meaning λατρεία refers to worship offered by priests in temples and to rituals that are viewed as service to God.
47. Ibid., 66.