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Strong’s Greek 4576 appears ten times, always conveying reverential acknowledgment of deity. In the Gospels (Matthew 15:9;Mark 7:7) the term exposes empty, man-made piety. In Acts it describes genuine reverence among Jews and Gentile “God-fearers,” showing how the early church moved from synagogue to marketplace while confronting both sincere seekers and idolatrous opposition.

True and Vain Worship in the Teaching of Jesus

QuotingIsaiah 29:13, Jesus rebukes religious leaders:
•Matthew 15:9 – “They worship Me in vain; they teach as doctrine the precepts of men.”
•Mark 7:7 – “They worship Me in vain; they teach as doctrine the precepts of men.”

Here worship (“sebomai”) is outwardly correct yet inwardly hollow, warning believers that orthodoxy without heart obedience is futile.

God-Fearers: A Prepared Harvest Field

Luke repeatedly labels Gentiles attached to synagogues as “God-fearing” (sebomenoi). They revered Israel’s God while remaining uncircumcised. Key texts:
•Acts 13:43 – “many of the Jews and devout converts to Judaism followed Paul and Barnabas…”
•Acts 13:50 – “devout women of prominence” are stirred against the missionaries.
•Acts 16:14 – Lydia is “a worshiper of God,” whose opened heart models saving faith.
•Acts 17:4 – “a large number of God-fearing Greeks” believe.
•Acts 17:17 – Paul reasons with “Jews and God-fearing Greeks” in the synagogue.
•Acts 18:7 – Titus Justus is “a worshiper of God,” hosting the Corinthian mission.

These texts reveal:

1. A strategic audience already versed in Scripture and monotheism.
2. Women play a notable role among the devout, both supportive (Lydia) and resistant (Acts 13:50).
3. The title is never used pejoratively; reverence is honored even before full gospel understanding.

Legal Accusations and Pagan Reverence

•Acts 18:13 – Opponents charge Paul with persuading people “to worship God in ways contrary to the law,” illustrating how genuine worship can clash with religious tradition.
•Acts 19:27 – Demetrius fears Artemis “who is worshiped by all Asia” will be discredited if the gospel gains ground. Luke employs the same verb for pagan devotion, highlighting that the act of reverence is universal, but its object must be the true God.

Historical Background

Synagogue inscriptions across the Roman Empire reference “theosebeis” (“God-fearers”), corroborating Acts. Their presence reflects both the attractiveness of Jewish monotheism and Roman disillusionment with polytheism. The gospel’s rapid spread owed much to these seekers, who provided social networks and meeting spaces (e.g., Lydia’s household, Titus Justus’s home).

Theological Significance

1. Worship is defined by truth and heart alignment, not merely ritual (Matthew 15:9).
2. God honors genuine reverence and draws worshipers into fuller revelation (Acts 16:14).
3. Evangelism flourishes where respect for Scripture already exists; Paul’s pattern validates strategic engagement with prepared hearts.
4. Idolatry can cloak itself in respectable cultural norms (Acts 19:27); the gospel unmasks false objects of devotion.

Ministry Implications

• Cultivate relationships with modern “God-fearers”—those who honor biblical morals yet lack saving knowledge of Christ.
• Guard against traditionalism that substitutes human rules for divine commands.
• Anticipate both receptivity and resistance from devout individuals; reverence alone does not guarantee acceptance of the gospel.
• Anchor worship in Scripture to ensure that zeal is according to knowledge and centered on the risen Lord.

Summary

Strong’s 4576 spans the spectrum from empty formality to sincere pursuit of God. Its occurrences trace the movement of the gospel from Jewish roots through God-fearing Gentiles to the broader Greco-Roman world, underscoring that the Father seeks worshipers “in spirit and in truth” and equips His church to call every reverent heart to the knowledge of Jesus Christ.