In a previous post, I wrote the following:
[N]ote one of the glorious promises to those who endure in Rev 3:9, 21:
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee . . . To him that overcometh will I grant to sit with me in my throne, even as I am also overcame, and am set down with my Father in his throne.
Believers are promised to sit down on Christ’s throne, which is the Father's very own throne! Interestingly, Christ sitting down on the throne of the Father is cited as prima facie evidence of his being numerically identical to the “one God” (see the works of Richard Bauckham on “divine identity” on this issue), and yet, believers are promised the very same thing! This is in agreement with John 17:22 in that we will all share the same glory and be one with Christ and God just as they are one. Sitting in it does not indicate, contra Bowman, Bauckham, et al, ontological identification with God. (cf. Testament of Job 32:2-9, where Job is promised to sit on God’s throne, something that is common in the literature of Second Temple Judaism and other works within the Jewish pseudepigrapha and elsewhere).
As for Rev 3:9, believers are said to be the future recipients of προσκυνέω. While some may try to downplay the significance of this term, all other instances it is used elsewhere in the book of Revelation, it is always used within a religious context (Rev 4:10; 5:14; 7:11; 9:20; 11:1, 16; 13:4, 8, 12, 15; 14:7, 9, 11; 15:4; 16:2; 19:4, 10, 20; 20:4; 22:8, 9). Only by engaging in special pleading and question-begging can one claim it does not carry religious significance in Rev 3:9 (cf. my discussion on whether Jesus receives λατρευω in the New Testament).
On the topic of people other than Yahweh sitting on the throne of Yahweh, Patrick Navas (author of Divine Truth or Human Tradition? A Reconsideration of the Roman Catholic-Protestant Doctrine of the Trinity in light of the Hebrew and Christian Scriptures) wrote the following which serves as another refutation of the “divine identity” argument based Jesus sitting on the throne of Yahweh:
Another text that helps to underscore the fallaciousness of Wallace’s reasoning is found in 1 Chronicles 29:[23] which says:
“Then Solomon sat on the throne of the Jehovah as king in place of David his father. And he prospered, and all Israel obeyed him.”
Here Solomon is portrayed as one who “sat on the throne of Jehovah as king.” Does this text imply that Solomon therefore “shares all the attributes of Jehovah,” or that Solomon is ontologically “Jehovah,” or that he is a member of the “Godhead”? No. It simply means that Solomon occupied a position of supreme/royal authority over the people of Israel as Jehovah’s agent or representative. To sit on Jehovah’s throne does not make one ontologically Jehovah (or one who has all of Jehovah’s attributes as Wallace wrongly implies), but makes one an individual whom Jehovah has invested with kingly authority as his appointed and ruling representative. Solomon sat down on Jehovah’s earthly throne in Jerusalem. Following his resurrection, the supremely exalted Messiah, Jesus, sat down “at the right hand of the majesty on high”—in heaven itself, with all things in subjection to him, with the obvious exception of God himself (Heb. 1:3; 1 Cor. 15:27). (Patrick Navas, Response to Daniel Wallace)
On the worship of the Davidic King (in this instance, Solomon) and how such worship is the same worship Yahweh receives (and the same worship glorified Christians will receive, too, as per Rev 3:21), I wrote the following here:
That the Bible knows of, and approves of, praise (in some limited sense) being given to mortals and non-deity is seen throughout its pages, such as the use of the Hebrew verb חוה or the Greek verb προσκυνεω in the LXX of mortals (often translated as “worship”/”bow down [to]”). A potent example would be 1 Chron 29:20 and King Solomon being the recipient thereof (emphasis added):
And David said to all the congregation, Now bless the Lord your God. And all the congregation blessed the Lord God of their fathers, and bowed down their heads and worshipped the Lord, and the king.
Within a context of temple sacrifice and worship, the Israelites are commanded by David to “bow down” and “worship” both Yahweh and the king--the Hebrew construction of the sentence italicised above ( וַיִּשְׁתַּחֲווּ לַיהוָה וְלַמֶּלֶך) does not allow for a distinction between the veneration Yahweh receives and what is given to the king from the assembly as does the LXX rendition (καὶ κάμψαντες τὰ γόνατα προσεκύνησαν τῷ κυρίῳ καὶ τῷ βασιλεῖ).
