Historical Terms For Expressing Divine Reverence
Historical Terms for Expressing Divine Reverence
In ancient Jewish and Christian traditions, various terms and practices conveyed reverence for God, reflecting a deep-seated desire to honor and worship the divine. The biblical concept of "obeisance" or homage is one such term, describing acts of reverence to a superior being or person of authority [1].
Prostration was a common method of expressing adoration, involving falling upon the knee and gradually inclining the body until the forehead touched the ground. This practice was used in worshiping Jehovah, as seen in Genesis 17:3 and Psalms 95:6 [2]. The act of prostration signified humility and reverence, essential qualities in the biblical context.
The Bible also emphasizes the importance of humility as a Christian grace, with Christ serving as an exemplary model (Philippians 2:6-8). Humility is described as a state of mind pleasing to God and is associated with tranquillity, patience under trials, and the reception of divine promises (1 Peter 3:4; Psalms 69:32-33; 147:6) [3].
In biblical salutations, reverence is also evident. The practice of greeting others, particularly those of higher social standing, was a significant custom. For example, Abraham's greeting of the three men in Genesis 18:2 and Jacob's bowing before Esau in Genesis 33:3 demonstrate the importance of showing respect to others [4].
The early Church Fathers also wrote about the importance of reverence in worship and daily life. Tertullian, for instance, emphasized the reverence due to the emperor as an office appointed by God, while also maintaining the superiority of divine authority [8].
In the Reformed tradition, theologians like John Calvin and Charles Hodge discussed the concept of reverence in the context of worship and prayer. Calvin highlighted the need for reverence in speech about God, advocating for a balance between simplicity and solemnity [7]. Hodge, on the other hand, examined the aspects of Christ's priestly work, including expiation, propitiation, and intercession, which are closely tied to the concept of reverence [9].
The Catholic tradition, as represented by Thomas Aquinas, also explored the notion of reverence in relation to sacred things and worship. Aquinas argued that things deputed to divine worship acquire a divine character, deserving of reverence referred to God [6].
The biblical injunction to "render to all their dues" (Romans 13:7) underscores the importance of showing respect and reverence to those in authority, while also highlighting the need for a corresponding inward disposition of humility and fear of God [5].
The historical context of these terms and practices reveals a complex and multifaceted understanding of reverence, encompassing both outward acts and inward attitudes. As the biblical and patristic sources demonstrate, reverence was a vital aspect of ancient Jewish and Christian worship, shaping the way individuals interacted with God and with one another.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Obeisance — Homage or reverence to any one (Gen. 37:7; 43:28).”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Adoration — The acts and postures by which the Hebrews expressed adoration bear a great similarity to those still in use among Oriental nations. To rise up and suddenly prostrate the body was the most simple method; but, generally speaking, the prostration was conducted in a more formal manner, the person falling upon the knee and then gradually inclining the body until the forehead touched the ground. Such prostration was usual in the worship of Jehovah, (Genesis 17:3; Psalms 95:6) it was the formal mode of receiving visitors, (Genesis 18:2) of doing obeisance to one”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Humility — A prominent Christian grace (Rom. 12:3; 15:17, 18; 1 Cor. 3:5-7; 2 Cor. 3:5; Phil. 4:11-13). It is a state of mind well pleasing to God (1 Pet. 3:4); it preserves the soul in tranquillity (Ps. 69:32, 33), and makes us patient under trials (Job 1:22). Christ has set us an example of humility (Phil. 2:6-8). We should be led thereto by a remembrance of our sins (Lam. 3:39), and by the thought that it is the way to honour (Prov. 16:18), and that the greatest promises are made to the humble (Ps. 147:6; Isa. 57:15; 66:2; 1 Pet. 5:5). It is a "great paradox in Ch”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Salutations — Antiquity of -- Ge 18:2; 19:1. Were given By brethren to each other. -- 1Sa 17:22. By inferiors to their superiors. -- Ge 47:7. By superiors to inferiors. -- 1Sa 30:21. By all passers-by. -- 1Sa 10:3,4; Ps 129:8. On entering a house. -- Jdj 18:15; Mt 10:12; Lu 1:40,41,44. Often sent through messengers -- 1Sa 25:5,14; 2Sa 8:10. Often sent by letter -- Ro 16:21-23; 1Co 16:21; Col 4:18; 2Th 3:17. Denied to persons of bad character -- 2Jo 1:10. Persons in haste excused from giving or receiving -- 2Ki 4:29; Lu 10:24. Expressions used as Peace be with thee. -”
- Romans “Romans 13:7 (Darby) — Render to all their dues: to whom tribute [is due], tribute; to whom custom, custom; to whom fear, fear; to whom honour, honour.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Sacrilege, Art. 1: Article: Whether sacrilege is the violation of a sacred thing? I answer that, As stated above (Question [81], Article [5]; FS, Question [101], Article [4]), a thing is called "sacred" through being deputed to the divine worship. Now just as a thing acquires an aspect of good through being deputed to a good end, so does a thing assume a divine character through being deputed to the divine worship, and thus a certain reverence is due to it, which reverence is referred to God. Therefore whatever pe”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 29: they mean that which, after being idly devised, is superstitiously defended,—which tends more to strife than edification,—which is used either out of place, or with no benefit which offends pious ears by its harshness, and leads them away from the simplicity of God’s Word, I embrace their soberness with all my heart. For I think we are bound to speak of God as reverently as we are bound to think of him. As our own thoughts respecting him are foolish, so our own language respecting him is absurd. Still, however, some medium must be ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXXIII.: But why dwell longer on the reverence and sacred respect of Christians to the emperor, whom we cannot but look up to as called by our Lord to his office? So that on valid grounds I might say Caesar is more ours than yours, for our God has appointed him. Therefore, as having this propriety in him, I do more than you for his welfare, not merely because I ask it of Him who can give it, or because I ask it as one who deserves to get it, but also because, in keeping the majesty of Caesar within due limits, and putting it under the Most High, and making it less”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 96: § 3. Definition of Terms . Christ, it is said, executeth the office of a priest, in his once offering up of Himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us. Expiation, propitiation, reconciliation, and intercession are the several aspects under which the work of Christ as a priest, is presented in the Word of God. Before attempting to state what the Scriptures teach in reference to these points, it will be well to define the terms which are of constant occurrence in theol”