Lexical Summary sebazomai: To worship, to venerate, to revere Original Word: σεβάζομαι Strong's Exhaustive Concordance worship. Middle voice from a derivative of sebomai; to venerate, i.e. Adore -- worship. see GREEK sebomai HELPS Word-studies Cognate: 4573 sebázomai – to revere; be in awe by one's own twisted definition of what deserves reverence (used only in Ro 1:25). See 4576 (sebomai). NAS Exhaustive Concordance Word Originfrom a derivation of sebó Definition to fear, spec. to have reverential awe NASB Translation worshiped (1). Thayer's Greek Lexicon STRONGS NT 4573: σεβάζομαισεβάζομαι: (σέβας reverence, awe); 1. to fear, be afraid: Homer, Iliad 6, 167. 417. 2. in later authors equivalent to σέβομαι (Winers Grammar, § 2, 1 b.), to honor religiously, to worship: with 1 aorist passive ἐσεβασθην in an active sense, Romans 1:25 (the Orphica, Argon. 554; ecclesiastical writings). The verb σεβάζομαι expresses an attitude of awe-filled reverence that proceeds to overt devotion. It conveys more than formal homage; it portrays inward esteem that culminates in outward acts of honor. The word therefore highlights the relational direction of worship—esteem leading to service—rather than the mechanics of ritual. Placement within Paul’s Argument in Romans Romans 1 traces humanity’s downward spiral after suppressing revealed truth. Verse 25 pinpoints the decisive exchange: “They exchanged the truth of God for a lie, and worshiped and served what is created instead of the Creator, who is forever worthy of praise. Amen.” (Romans 1:25). By selecting σεβάζομαι, Paul underscores that fallen worship retains heartfelt devotion; sin has not eradicated the instinct to revere but has misdirected it. The verb’s aorist form marks a historical pivot in collective human experience: the moment reverence shifted from the Creator to creation. Contrast with Other New Testament Worship Terms Compared with προσκυνέω, which often pictures prostration, and λατρεύω, which stresses sacrificial service, σεβάζομαι accentuates the internal valuation that fuels both posture and service. Paul’s lone use of the term highlights the tragic irony that genuine awe can be lavished on illegitimate objects. Historical Context of Greco-Roman Worship Practices First-century Roman culture overflowed with domestic and civic cults. Household shrines, imperial temples, and mystery religions solicited sincere veneration. Archaeological finds—such as household lararia and inscriptions honoring emperors—confirm that reverence permeated daily life. Paul’s audience therefore understood worship as more than ritual compliance; it was heartfelt allegiance. By applying σεβάζομαι to idolatry, Paul indicts the entire cultural fabric that demanded such allegiance. Implications for the Doctrine of Idolatry 1. Idolatry is not merely ritual misuse; it is the redirection of legitimate reverence. Pastoral and Missional Applications • Evangelism must confront misplaced reverence, not only erroneous ideas. The gospel calls people to re-enthrone the rightful object of their awe (Acts 14:15). Related Old Testament Themes The Septuagint often renders Hebrew יָרֵא (fear, reverence) with cognate terms, showing continuity between Testaments. Israel’s perennial temptation to “fear other gods” (2 Kings 17:35) mirrors the exchange Paul identifies. The prophetic call to “sanctify the LORD of Hosts Himself, and let Him be your fear” (Isaiah 8:13) resonates with the correction of misdirected σεβάζομαι. Summary Strong’s Greek 4573 exposes the heart of idolatry: authentic, passionate reverence aimed at what is not God. Paul employs the term once, yet its theological weight is profound, linking the universal instinct to worship with humanity’s deepest corruption and pointing to the gospel’s power to restore true, God-centered awe. |
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