Peterson: Engaging with God

Engaging With God: A Biblical Theology of Worship
David Peterson | ISBN 0830826971


MWS 501 - Prof. Eric Bolger - 15 February 2006

It seems that there is an almost limitless variation of definitions for what worship is. Different time periods, churches, and individuals all seem to associate closely with some particular definition; they then proceed to use the definition they accept as a standard by which to judge the value or acceptability of the worship offered by others. What is the answer to this confusion and division? Fortunately, we are not the arbitrators of what worship is or is not. It is not the place of the worshipper to decide what worship is; it is the place of the One being worshipped to determine what is acceptable to Him. In Engaging With God: A Biblical Theology of Worship, author David Peterson describes the kind of worship that brings honor and glory to God by surveying the biblical texts. God, out of His grace and compassion, has not left us in the dark to try our luck at finding the right way to worship Him but has revealed in His word the Who, what, when, why and how of the worship He both deserves and desires.

WORSHIP AS A LIFESTYLE

While many today use “worship” to refer to that portion of a church gathering where singing takes place, the Bible uses many different terms for worship that denote not merely an event, but a life orientation (17). Worship is not exclusively or primarily an activity done at church. It is a holistic, life-encompassing way of doing everything for the glory of God.

In the Old Testament, God entered into a relationship with the nation of Israel by revealing Himself to her and calling her to respond to, or engage with, Him by being set apart in almost every area of life. At Mount Sinai He initiated a relationship with “terminology [that] suggests that the engagement with God at Sinai was to inaugurate a total-life pattern of service or worship for the nation” (28). He then provided a visible symbol of His presence with Israel through the Tabernacle and later the Temple. The strict regulations concerning these holy places were a reminder that God could only be approached on the terms He Himself set (32). God also gave specific teaching on how sinful Israel could worship a holy God. Peterson notes that “the sacrificial system was the means by which God made it possible for a sinful people to draw near to him, to receive his grace and blessing, without desecrating his holiness and so incurring his wrath against them” (49).

In the New Testament, the concept of worship as a lifestyle made possible by the initiation and provision of God is further described. Peterson shows how New Testament worship terms frequently indicate specific postures or gestures that reflect respect, adoration, acknowledgement of God’s presence, devotion, response to a revelation of the person or work of God, belief, dependence, submission, and thanksgiving (57ff). Another group of worship terms connect with the Old Testament concept of service as worship: by serving God not only within the church service or building but through edification of believers and proclamation of the Gospel to the world (i.e. the call to become a worshipper of God, a call made possible through the sacrifice of Christ), Christians are to live a life of service to God directly and indirectly through serving others and encouraging them to continue serving God themselves (discipleship and exhortation) or inviting them to serve as well (evangelism).

Peterson makes it very clear that just as the covenant, Tabernacle and Temple, and sacrificial system of the Old Testament were provisions from God to Israel so that they might respond to Him, Christ is the fulfillment of these Old Testament foreshadowings and the ultimate provision from God for people of all nations to be able to enter into a relationship with and response to God. God provides Christ as the only sufficient and efficient New Temple, Priest and Mediator, and Sacrifice to make us holy so that we may enter His presence. Our ability to offer God worship that is acceptable is not based on our own merit or ingenuity, but solely upon the finished work of Christ. As the suffering servant, He modeled a perfect lifestyle of worship.

WORSHIP IN COMMUNITY

With the foundational understanding of worship as something that is incorporated in all of life, not just an event or church service, it may seem that the gathering of believers is unnecessary or at least unimportant for worship. Peterson, however, emphasizes the significance of joining together in times of corporate worship.

Just as the presence of God was among the Israelites as made manifest in the Tabernacle and Temple, the presence of Christ is among believers in a special way as they gather. Jesus taught that when believers are gathered in His name He will be in their midst (92). God has made His dwelling with gathered believers through Christ. The community of Israel met at the temple to hear the revelation of God, for purification, and for sacrifice. The Church meets together to hear the revelation of God through His Word, to exhort one another to further holiness and sanctification, and to remember the sacrifice of Christ through the preaching of the Gospel and the service of the Eucharist. These acts of worship are made possible not only by the sacrifice of Christ, but also by the continuing work of God the Holy Spirit among His people (143). Corporate worship further includes the idea of corporate responsibility; to worship God rightly is to embody to His Church and then to the world His grace, love, compassion, and provision of physical needs (159).

MY CHURCH EXPERIENCE

Peterson is a re-read for me, and I found it fascinating to discover how much my past reading has affected the way my theology of worship has been shaping to this day. I remember reading the Epilogue a few years ago and wondering what that type of church community would really look and feel like, not quite able to imagine it or fit it into the church contexts I had experienced. This time through I am a member of a church that is extremely intentional in planning the corporate worship time to reflect the theology of worship Peterson describes. While we are less liturgical than the illustration he uses, there is a purposeful structure to the worship services.

On Sunday mornings we begin by declaring the person and works of God through song. This is followed by confession of sin (a prayer, scripture reading, or song) and a proclamation of the mercy and forgiveness we have through Christ (also a prayer, scripture reading or song). Some combination of songs describing the character and deeds of God, the work of Christ, and our response follows. We weekly affirm either the Nicene or Apostles’ Creed (rotated bi-weekly). While we do not read all four of the readings from the lectionary or have a typical homily, the sermons are based on rich texts of scripture, usually preached exegetically with occasion topical series. At the end of the sermon a very smooth transition is made into the invitation to come with Thanksgiving to the Table. It is evident that this too is part of our worship and is a communal celebration. We are then exhorted to “go forth to love and serve the Lord” in our jobs, homes, and community. On Wednesday nights we have a three-fold, semi-monastic service that is preceded by gathering for dinner. The mid-week service is focused on praise, teaching (in various classes), and prayer, and is similarly intentional in responding to God, but less complicated or formal.

While the idea of our lives being worship is communicated throughout the services, there is definite room for growth in incorporating the kind of informal gatherings throughout the week to discuss the teaching and exhort one another. We have many activities at church throughout the week that enable this kind of interaction to some degree, but they are usually less specifically connected to further emphasizing the Sunday and Wednesday gatherings. I think it would strengthen my church to branch out into this type of small, home group atmosphere, but I doubt people would be willing to give up their other church meetings and activities for such a shift.

I am blessed to be part of a community that is honestly seeking to worship God through lives of service and dedication. As a church, we have come a long way from our original foundation in the Charismatic movement where we attempted to worship God on our terms and incite Him to respond to us, to our semi-liturgical, non-denominational present where we seek to proclaim God and walk in obedient response to Him.