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Engaging with God: A Biblical Theology of Worship
Worship is of immense concern in the church and ironically the source of controversy and dispute. Can we get behind the question of what style of worship we should engage in to understand the bedrock foundation for God's people--honoring him as he desires? Is the dissatisfaction with worship voiced by so many perhaps a result of our having wandered from biblical teaching on the subject? Through careful exegesis in both Old and New Testaments, David Peterson unveils the total life-orientation of worship that is found in Scripture. Rather than determining for ourselves how we should worship, we, his people, are called to engage with God on the terms he proposes and in the way he alone makes possible. This book calls for a radical rethinking of the meaning and practice of worship, especially by those responsible for leading congregations. Here is the starting place for recovering the richness of biblical worship.
317 pages, Paperback
First published October 23, 1992
87 people are currently reading
629 people want to read
About the author
David G. Peterson
13 books5 followersDavid Peterson was senior research fellow and lecturer in New Testament at Moore Theological College, Sydney, where he still teaches part time. He served as principal of Oak Hill College, London, from 1996 to 2007. His books include Engaging with God, Possessed by God (both IVP) and Hebrews and Perfection (Cambridge University Press).
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April 19, 2020
First reading (25/03/17): 5 stars.
A must read. Wonderfully instructive and thought provoking. A beautiful display of 'doing theology'. This book deepened my affection for the Word, Christ, His gospel, as well as his church.
Second reading: (13/02/20): 4.5 stars.
The modern church of today finds itself in a rather precarious situation. It may not be the selling of indulgences or the baptizing of the dead as in bygone eras, but the church, specifically of the western hemisphere (culturally speaking) occupies a ledge with increasing challenges to authentic, biblical worship. Dominated by culture, it seems, many have caved to the pressures of today in order reach the multitudes. How does one attempt to understand our worship of God, something, I think all would admit, that is vital to our existence? Those seeking an answer need not look further than the essential contribution to this question provided by David Peterson in his Engaging with God: A Biblical Theology of Worship. Formerly serving as the principal at Oak Hill Theological College in London, David Peterson is the author of Hebrews and Perfection and has contributed to the New Studies in Biblical Theology series with his Possessed by God: A New Testament Theology of Sanctification and Holiness. At the heart of this present work under study is the reality that worship is an engagement with God “on the terms that he proposes and in the way that he alone makes possible” (20). All at once, the church is warned against sentimentalism, consumerism, and pragmatism. Instead, as Peterson’s argument develops, such an engagement is to involve all of life, not just the thirty-minute songs of praise on a Sunday morning.
Summary
Whilst the definition of engaging with God above serves as the key thesis of the book, it has been helpful to discern another secondary, and perhaps derivative feature that is key to his overall argument. If the definition above is taken to reflects the vertical axis of worship– that between God and us–then I believe that Peterson also offers a corresponding horizontal one: Engaging with God is also a clear reaction against understanding worship as simply being equated with the Sunday gathering, Worship is instead to encapsulate all of life.
Peterson attempts to prove these two axes through the important art and science of biblical theology, that is, an exercise in exposing the “progressive and developing character of God’s revelation within the pages of Scripture” (21), whilst maintaining historical and exegetical fidelity (20). It is only when worship is considered in light of “God’s total plan and purpose for his people”, that vitality and meaning will be restored to Christian gatherings (21).
From Peterson’s analysis of the Old Testament we learn that worship rests in God’s initiative primarily through his self-revealing acts of redemption (48). In this way, the Exodus event is particularly paradigmatic: Israel is rescued in order to exclusively serve and worship God (26-27). This narrative shifts as the contours of Israel’s story progresses from tabernacle to temple. However, God’s rule is preeminent and if Israel is to remain his people, they must faithfully present cultic, along with whole-life, obedience (29). This is substantiated with an important survey of lexical usage that reveals worship as entailing honor, service, and respect in the whole of life (73). Worship was not merely limited to the cultic observances, but called Israel to live particular lives, lives of dependence and submission that included adoration (63).
Peterson’s argument progresses to the New Testament to consider major themes and relationships such as Jesus as the new temple (80-102), Jesus and the new covenant (108-130), as well as the life of the early church (136-160). With the advent of Christ, the one in whom God’s presence uniquely dwelt, the role of the tabernacle and temple are superseded (101). In line with Old Testament prophecy, the presence of Jesus brings about the hope of a restored temple, in which God’s purposes through Israel would be realized (95). This results in a new covenant in which Old Testament cultic phenomenon are brought to an end as the final, sufficient atoning sacrifice is given in the beloved Son (129). Jesus accomplishes the messianic salvation and makes available the blessings of the new covenant (109). These truths are shown to stand as the foundational realities that give birth to the worship rhythms of the early church (137). As those who are the direct recipients of Christ’s End-time blessings, a pivotal shift takes place from temple-Judaism to a salvation that reaches the ends of the world, transcending place and people (159). Through the out-pouring of the Spirit, a people are liberated to serve God by gathering and ministering to each other in word and deed (159).
Finally, Peterson examines the epistles of the New Testament, considering the Apostle Paul’s own ministry (166-188), the life of the early church congregations (194-221), and the eschatological hope of the church (228-279). In this new “gospel era”, expressions of faith– in word and deed– now constitute acceptable worship (187). God is said to be worshipped through the reciprocating actions of edification that take place through the life of the church (219-20). Such a life indeed reflects a heavenly reality, the true Jerusalem (254) and ultimately points to the destiny of Israel as being finally realized in the church (279). Worship, then, is inextricably tied to Christ, his person and finished work. He now stands as the ultimate meeting point of heaven and earth and is the decisive means of reconciliation between God and humanity (285). Worship is transformed to include our response to this redemptive work and the necessary all-of-life devotion and service that is to ensue through the agency of the Holy Spirit (286). It is such worship that is on God’s terms, and in the way that he alone has made possible through his Son that renders our engagement with him acceptable.
Critical Evaluation
Concerning Biblical Theology
Before one considers the actual presentation of Peterson’s thesis, I thought it necessary to ask a more fundamental question: does Peterson present a faithful biblical theology of worship? I am strongly inclined to suggest that he does just that. If, as Peterson states, biblical theology attempts to do two things: first, to “exegete and present that which each Bible writer is himself in situ presenting”, and second, to do so whilst simultaneously exposing the “progressive and developing character of God’s revelation within the pages of Scripture”, then yes, Peterson appears to faithfully drill deep and cover a wide scope of biblical data. Such careful work is evidenced in his exhaustive account of worship in both the Old and New Testaments. From the Exodus (27) to the New Exodus (118-19), from old (28-29) to new covenant (108), from tabernacle (31) to temple (43) to Christ and the church (159, 200-03), Peterson ties together, quite wonderfully, the thread of several key and vital threads of worship as it is biblically defined.
Such a breadth of study is further backed up by an even more careful lexical analysis and word usage. Peterson delicately unearths Hebrew words in their historical context, along with their Greek equivalent in the LXX (55-74). Even this progression on the lexical level is important if we are to embrace a faithful biblical theology: it further strengthens the vertical and horizontal axes of Peterson’s thesis: that worship is on God’s terms and includes all of life.
One critique that could be offered in the area of Peterson’s biblical theology methodology is the glaring omission of the Garden of Eden and the God-human relations pre-fall in his Old Testament survey. Peterson offers some discussion around the historical practices of neighboring nations (30), but a discussion on worship pre-fall could have aided the progressive analysis and also provided a stronger basis from which to defend his thesis since many theologians recognize major worship themes in both the Garden (establishing temple paradigms) and the image of God (as setting the course for priestly and cultic terminology that is picked up in the Israel story).
A Look at the Thesis
Moving now to consider Peterson’s thesis: is the proposal sound and is it successfully defended? I am of the opinion that Peterson’s argument is a thoroughly compelling one. As noted briefly above, Peterson’s biblical theology is comprehensive and detailed. Besides the creation account, it elucidates several key passages, events, and symbols of Israel’s history and traces their development into the new covenant era where Christ fulfills their intended end. What makes Peterson’s argument strong is its thoroughness. Thanks to the depth of study, primarily in the Old Testament, the conclusions reached in the New are multi-dimensional and layered with thick meaning. One of the many benefits of such a study is that it brings the work of Christ to full bloom. Without the rich history and unearthing of Israel’s past– cultic and whole-of-life– the New Testament can appear slim and bare. But this is not so with Peterson’s study. Instead the language of New Testament worship is shown to resemble its strong continuity with the Old, albeit in transformed categories. Which brings me to another strength of Peterson’s work.
Transformed Worship
Arguably one of Peterson’s most important contributions in my mind is the category of “transformed worship” (203). In his own words, “Paul uses transformed cultic language to indicate that a sanctified lifestyle is the ‘worship’ appropriate to the new temple” (203). On the basis of Christ’s finished work, the Apostle Paul appears to have a radical new understanding of worship as entailing our response to the gospel (174). What we have now in the new covenant is the transformation of worship itself. This is why Paul could talk of the ministry of believers as being a “sacrificial service” (Phil 2:17), or of the call of each individual to offer themselves as “living sacrifices” (Rom 12:1) (183). Indeed, Paul expresses his thanks for the Philippians by utilizing cultic terminology (4:18), the same technical language used to speak of sacrifices acceptable to God in the old covenant (184). This category of “transformed worship” (203) is vital if we are to make sense of the progressive revelation.
Concerning Corporate Gatherings
Another benefit of Peterson’s Engaging with God is its reaction to prevailing ideas that worship is simply confined to the Sunday gathering, or, even more exclusively, to the actual moment where a church sings praises to God. We have all witnessed it: the individual leading the service calls the congregation to stand as we “worship God.” Peterson’s analysis will not allow us to be content with such diminutive understandings. As his study shows, the New Testament presents a rich array of worship terminology that is fundamentally rooted in the Old Testament cultic practices. As stated above, the category of transformed worship enables us to understand that the worship that is acceptable to God in the new covenant far exceeds the songs that are sung, but includes our ministry to one another in word and deed (187). It is this work that essentially fulfills the mandate and destiny given to Israel to be a kingdom of priests unto God (Rev 1:6; Exod 19:6). As Peterson states, the “spiritual cult of the new temple consists in living a life worthy of our calling” (205). Thus all of life is implicated.
What are we then to make of the corporate gathering? Peterson’s analysis here also presents a striking novelty: it is not primarily the worship of God that is to control our gatherings but the edification of the people of God (206). It is through this reciprocal priestly service that God is indeed glorified and worshipped. Thus, those churches that attempt to garner feelings and emotions in order to engage with God to the exclusion of teaching, instruction, and allowing for the saints to minister to one another, are sadly in a precarious situation, far removed from the new testament witness of what constitutes acceptable worship.
Conclusion
According to Peterson, a biblical theology of worship reveals that it is an engagement with God on the terms that he proposes and in the way in which he alone makes possible (20). Essentially a diachronic analysis Engaging with God attempts to defend this definition by traversing the biblical canon, from Genesis to Revelation, to show how the progress of Scripture gives birth to such an understanding of worship. Key symbols, events, and persons are considered, however it is Christ who supersedes and fulfills all. Now as the contact point between heaven and earth, all peoples are called to worship God. Peterson’s argument is robust and thorough, with very little asking for negative critique. By providing a faithful biblical theology of worship, elucidating helpful categories such as the transformation of worship in the new covenant (203), and showing how the corporate gathering is for edification, Peterson’s Engaging with God is personally one book that has had a severe impact on my life and ministry. All pastors and those involved in leading churches should take the time to reap the deep biblical truths from this excellent resource. Such a contribution to the subject of worship is a necessary remedy for today’s cultural pressures exerted on the church.
A must read. Wonderfully instructive and thought provoking. A beautiful display of 'doing theology'. This book deepened my affection for the Word, Christ, His gospel, as well as his church.
Second reading: (13/02/20): 4.5 stars.
The modern church of today finds itself in a rather precarious situation. It may not be the selling of indulgences or the baptizing of the dead as in bygone eras, but the church, specifically of the western hemisphere (culturally speaking) occupies a ledge with increasing challenges to authentic, biblical worship. Dominated by culture, it seems, many have caved to the pressures of today in order reach the multitudes. How does one attempt to understand our worship of God, something, I think all would admit, that is vital to our existence? Those seeking an answer need not look further than the essential contribution to this question provided by David Peterson in his Engaging with God: A Biblical Theology of Worship. Formerly serving as the principal at Oak Hill Theological College in London, David Peterson is the author of Hebrews and Perfection and has contributed to the New Studies in Biblical Theology series with his Possessed by God: A New Testament Theology of Sanctification and Holiness. At the heart of this present work under study is the reality that worship is an engagement with God “on the terms that he proposes and in the way that he alone makes possible” (20). All at once, the church is warned against sentimentalism, consumerism, and pragmatism. Instead, as Peterson’s argument develops, such an engagement is to involve all of life, not just the thirty-minute songs of praise on a Sunday morning.
Summary
Whilst the definition of engaging with God above serves as the key thesis of the book, it has been helpful to discern another secondary, and perhaps derivative feature that is key to his overall argument. If the definition above is taken to reflects the vertical axis of worship– that between God and us–then I believe that Peterson also offers a corresponding horizontal one: Engaging with God is also a clear reaction against understanding worship as simply being equated with the Sunday gathering, Worship is instead to encapsulate all of life.
Peterson attempts to prove these two axes through the important art and science of biblical theology, that is, an exercise in exposing the “progressive and developing character of God’s revelation within the pages of Scripture” (21), whilst maintaining historical and exegetical fidelity (20). It is only when worship is considered in light of “God’s total plan and purpose for his people”, that vitality and meaning will be restored to Christian gatherings (21).
From Peterson’s analysis of the Old Testament we learn that worship rests in God’s initiative primarily through his self-revealing acts of redemption (48). In this way, the Exodus event is particularly paradigmatic: Israel is rescued in order to exclusively serve and worship God (26-27). This narrative shifts as the contours of Israel’s story progresses from tabernacle to temple. However, God’s rule is preeminent and if Israel is to remain his people, they must faithfully present cultic, along with whole-life, obedience (29). This is substantiated with an important survey of lexical usage that reveals worship as entailing honor, service, and respect in the whole of life (73). Worship was not merely limited to the cultic observances, but called Israel to live particular lives, lives of dependence and submission that included adoration (63).
Peterson’s argument progresses to the New Testament to consider major themes and relationships such as Jesus as the new temple (80-102), Jesus and the new covenant (108-130), as well as the life of the early church (136-160). With the advent of Christ, the one in whom God’s presence uniquely dwelt, the role of the tabernacle and temple are superseded (101). In line with Old Testament prophecy, the presence of Jesus brings about the hope of a restored temple, in which God’s purposes through Israel would be realized (95). This results in a new covenant in which Old Testament cultic phenomenon are brought to an end as the final, sufficient atoning sacrifice is given in the beloved Son (129). Jesus accomplishes the messianic salvation and makes available the blessings of the new covenant (109). These truths are shown to stand as the foundational realities that give birth to the worship rhythms of the early church (137). As those who are the direct recipients of Christ’s End-time blessings, a pivotal shift takes place from temple-Judaism to a salvation that reaches the ends of the world, transcending place and people (159). Through the out-pouring of the Spirit, a people are liberated to serve God by gathering and ministering to each other in word and deed (159).
Finally, Peterson examines the epistles of the New Testament, considering the Apostle Paul’s own ministry (166-188), the life of the early church congregations (194-221), and the eschatological hope of the church (228-279). In this new “gospel era”, expressions of faith– in word and deed– now constitute acceptable worship (187). God is said to be worshipped through the reciprocating actions of edification that take place through the life of the church (219-20). Such a life indeed reflects a heavenly reality, the true Jerusalem (254) and ultimately points to the destiny of Israel as being finally realized in the church (279). Worship, then, is inextricably tied to Christ, his person and finished work. He now stands as the ultimate meeting point of heaven and earth and is the decisive means of reconciliation between God and humanity (285). Worship is transformed to include our response to this redemptive work and the necessary all-of-life devotion and service that is to ensue through the agency of the Holy Spirit (286). It is such worship that is on God’s terms, and in the way that he alone has made possible through his Son that renders our engagement with him acceptable.
Critical Evaluation
Concerning Biblical Theology
Before one considers the actual presentation of Peterson’s thesis, I thought it necessary to ask a more fundamental question: does Peterson present a faithful biblical theology of worship? I am strongly inclined to suggest that he does just that. If, as Peterson states, biblical theology attempts to do two things: first, to “exegete and present that which each Bible writer is himself in situ presenting”, and second, to do so whilst simultaneously exposing the “progressive and developing character of God’s revelation within the pages of Scripture”, then yes, Peterson appears to faithfully drill deep and cover a wide scope of biblical data. Such careful work is evidenced in his exhaustive account of worship in both the Old and New Testaments. From the Exodus (27) to the New Exodus (118-19), from old (28-29) to new covenant (108), from tabernacle (31) to temple (43) to Christ and the church (159, 200-03), Peterson ties together, quite wonderfully, the thread of several key and vital threads of worship as it is biblically defined.
Such a breadth of study is further backed up by an even more careful lexical analysis and word usage. Peterson delicately unearths Hebrew words in their historical context, along with their Greek equivalent in the LXX (55-74). Even this progression on the lexical level is important if we are to embrace a faithful biblical theology: it further strengthens the vertical and horizontal axes of Peterson’s thesis: that worship is on God’s terms and includes all of life.
One critique that could be offered in the area of Peterson’s biblical theology methodology is the glaring omission of the Garden of Eden and the God-human relations pre-fall in his Old Testament survey. Peterson offers some discussion around the historical practices of neighboring nations (30), but a discussion on worship pre-fall could have aided the progressive analysis and also provided a stronger basis from which to defend his thesis since many theologians recognize major worship themes in both the Garden (establishing temple paradigms) and the image of God (as setting the course for priestly and cultic terminology that is picked up in the Israel story).
A Look at the Thesis
Moving now to consider Peterson’s thesis: is the proposal sound and is it successfully defended? I am of the opinion that Peterson’s argument is a thoroughly compelling one. As noted briefly above, Peterson’s biblical theology is comprehensive and detailed. Besides the creation account, it elucidates several key passages, events, and symbols of Israel’s history and traces their development into the new covenant era where Christ fulfills their intended end. What makes Peterson’s argument strong is its thoroughness. Thanks to the depth of study, primarily in the Old Testament, the conclusions reached in the New are multi-dimensional and layered with thick meaning. One of the many benefits of such a study is that it brings the work of Christ to full bloom. Without the rich history and unearthing of Israel’s past– cultic and whole-of-life– the New Testament can appear slim and bare. But this is not so with Peterson’s study. Instead the language of New Testament worship is shown to resemble its strong continuity with the Old, albeit in transformed categories. Which brings me to another strength of Peterson’s work.
Transformed Worship
Arguably one of Peterson’s most important contributions in my mind is the category of “transformed worship” (203). In his own words, “Paul uses transformed cultic language to indicate that a sanctified lifestyle is the ‘worship’ appropriate to the new temple” (203). On the basis of Christ’s finished work, the Apostle Paul appears to have a radical new understanding of worship as entailing our response to the gospel (174). What we have now in the new covenant is the transformation of worship itself. This is why Paul could talk of the ministry of believers as being a “sacrificial service” (Phil 2:17), or of the call of each individual to offer themselves as “living sacrifices” (Rom 12:1) (183). Indeed, Paul expresses his thanks for the Philippians by utilizing cultic terminology (4:18), the same technical language used to speak of sacrifices acceptable to God in the old covenant (184). This category of “transformed worship” (203) is vital if we are to make sense of the progressive revelation.
Concerning Corporate Gatherings
Another benefit of Peterson’s Engaging with God is its reaction to prevailing ideas that worship is simply confined to the Sunday gathering, or, even more exclusively, to the actual moment where a church sings praises to God. We have all witnessed it: the individual leading the service calls the congregation to stand as we “worship God.” Peterson’s analysis will not allow us to be content with such diminutive understandings. As his study shows, the New Testament presents a rich array of worship terminology that is fundamentally rooted in the Old Testament cultic practices. As stated above, the category of transformed worship enables us to understand that the worship that is acceptable to God in the new covenant far exceeds the songs that are sung, but includes our ministry to one another in word and deed (187). It is this work that essentially fulfills the mandate and destiny given to Israel to be a kingdom of priests unto God (Rev 1:6; Exod 19:6). As Peterson states, the “spiritual cult of the new temple consists in living a life worthy of our calling” (205). Thus all of life is implicated.
What are we then to make of the corporate gathering? Peterson’s analysis here also presents a striking novelty: it is not primarily the worship of God that is to control our gatherings but the edification of the people of God (206). It is through this reciprocal priestly service that God is indeed glorified and worshipped. Thus, those churches that attempt to garner feelings and emotions in order to engage with God to the exclusion of teaching, instruction, and allowing for the saints to minister to one another, are sadly in a precarious situation, far removed from the new testament witness of what constitutes acceptable worship.
Conclusion
According to Peterson, a biblical theology of worship reveals that it is an engagement with God on the terms that he proposes and in the way in which he alone makes possible (20). Essentially a diachronic analysis Engaging with God attempts to defend this definition by traversing the biblical canon, from Genesis to Revelation, to show how the progress of Scripture gives birth to such an understanding of worship. Key symbols, events, and persons are considered, however it is Christ who supersedes and fulfills all. Now as the contact point between heaven and earth, all peoples are called to worship God. Peterson’s argument is robust and thorough, with very little asking for negative critique. By providing a faithful biblical theology of worship, elucidating helpful categories such as the transformation of worship in the new covenant (203), and showing how the corporate gathering is for edification, Peterson’s Engaging with God is personally one book that has had a severe impact on my life and ministry. All pastors and those involved in leading churches should take the time to reap the deep biblical truths from this excellent resource. Such a contribution to the subject of worship is a necessary remedy for today’s cultural pressures exerted on the church.
January 19, 2021
Vraiment une bonne théologie biblique de l’adoration.
L’auteur fait un travail remarquable au niveau exégétique et réussi à établir de solides fondations afin d’aider le lecteur à comprendre le développement de l’adoration biblique dans toute l’histoire de la rédemption.
Son approche est efficace pour établir les bases de l’application dans l’église moderne pour maintenir une adoration qui plaît à Dieu et qui est fidèle à Sa Parole.
Il rétabli aussi l’équilibre en ce qui concerne les « règles » de l’adoration qu’on s’impose dans nos pratiques ecclésiastiques trop souvent déstabilisées par nos préférences.
J’ai énormément apprécié cet ouvrage au niveau de la matière, cependant, et c’est une préférence, il est plus cérébral et exige un effort personnel plus important pour atteindre le coeur.
Mais si vous cherchez à rétablir ou mettre en place une adoration réellement biblique dans votre église locale ou votre vie personnelle ; tout y est!
L’auteur fait un travail remarquable au niveau exégétique et réussi à établir de solides fondations afin d’aider le lecteur à comprendre le développement de l’adoration biblique dans toute l’histoire de la rédemption.
Son approche est efficace pour établir les bases de l’application dans l’église moderne pour maintenir une adoration qui plaît à Dieu et qui est fidèle à Sa Parole.
Il rétabli aussi l’équilibre en ce qui concerne les « règles » de l’adoration qu’on s’impose dans nos pratiques ecclésiastiques trop souvent déstabilisées par nos préférences.
J’ai énormément apprécié cet ouvrage au niveau de la matière, cependant, et c’est une préférence, il est plus cérébral et exige un effort personnel plus important pour atteindre le coeur.
Mais si vous cherchez à rétablir ou mettre en place une adoration réellement biblique dans votre église locale ou votre vie personnelle ; tout y est!
August 28, 2017
Some great food for though
I don't come from the same tradition as the author but he challenged me to think through what we do as a church and how we define worship. I thought his background of the Old Testament was helpful.
I don't come from the same tradition as the author but he challenged me to think through what we do as a church and how we define worship. I thought his background of the Old Testament was helpful.
Read
August 9, 2019A great book tracing biblical revelation about what worship is and how its forms change over the sweep of Scripture. Would be excellent for all pastors and worship leaders to read. Peterson didn’t focus on the practical in this work, but does leave many rich practical nuggets along the way. Highly recommended.
Read
September 17, 2022“Fundamentally, then, worship in the New Testament means believing the gospel and responding with one’s whole life and being to the person and work of God’s Son, in the power of the Holy Spirit.”, p. 286
April 17, 2015
Peterson's Engaging with God is an excellent resource for thinking through worship. Some chapters are more difficult than others, but the one who takes the time to read through this book will be rewarded, helped, and better equipped to discuss worship.
After reading this book, I would also recommend the first chapter of Carson's book Worship By the Book. Carson speaks favorably of Peterson's work, but has a few critiques of the book. I think readers will actually enjoy this book better if they read Carson's chapter.
I know it is a bit strange to give a book five stars and then encourage readers to read a critique of that book. My reason: Peterson's book is the best book I have read on worship. He accomplishes what he set out to do and he does it well. But a few more things need to be said, and Carson helps with that.
After reading this book, I would also recommend the first chapter of Carson's book Worship By the Book. Carson speaks favorably of Peterson's work, but has a few critiques of the book. I think readers will actually enjoy this book better if they read Carson's chapter.
I know it is a bit strange to give a book five stars and then encourage readers to read a critique of that book. My reason: Peterson's book is the best book I have read on worship. He accomplishes what he set out to do and he does it well. But a few more things need to be said, and Carson helps with that.
October 27, 2020
This book is a dense read at times, but its robust exploration of worship is a needed antidote to consumer worship today. Engaging with God is centered on the worship of God as something that he initiates, proposes, and for which he himself is solely responsible. Through rich biblical theology, Peterson proposes that true engagement with God comes when we live our whole lives in worship of God because of his revelation to us and his redemption of us. If you're ever curious about what the Bible says about how we should worship God, this book is for you. It will enhance your awe of who God is and enable you to worship him as he desires. Then, you can bring these conversations into the life of the church since they have vast implications for the corporate gathering of believers!
July 21, 2017
This was an excellent book, surveying much of the relevant biblical material on worship, and rightly emphasizing the foundational priority of the gospel of Jesus Christ to define our worship. Recommended.
August 17, 2016
Thorough examination of worship throughout Scripture, with helpful application for modern-day Christians. Perhaps a bit too dense for casual readers, but a worthwhile resource.
February 14, 2020
Solid but dry
July 17, 2024
This book traces the unfolding story of worship through the lens of biblical theology from Genesis through Revelation. There is discontinuity and continuity between the two testaments. In the Old Testament, worship focused around specific times and places. You went to a place to worship – the temple in Jerusalem. On certain times of the month and year, you feasted. Through specific and rigid ways, you approached God. But, when you come to the New Testament, the focus of worship shifts from times and places to all of life. In interacting with Peterson’s work, D.A. Carson in Worship by the Book says, “The church does not gather to worship on Sunday mornings and then engage in something different during the rest of the week. New Testament worship is “constant worship.” This all of life worship should be done through faithful, sacrificial living in accordance with God’s word in the context of a faith community.
What were three (or more) things you learned from reading this book?
1. The priority of service and ministry in NT worship for each believer. Worship isn’t passive. It isn’t about self-gratification, spectating or even intellectually reasoning with concepts about God. It is actively responding to God’s revelation in love for God and others.
2. Sunday worship in my context needs to be connected to God’s total plan of redemption and purpose for His people. There is vitality and significance to be found here.
3. The importance of mutual ministry in gatherings of God’s people with the well-being and strengthening of the whole church being the primary aims of gathering.
Which chapter or section of the book had the greatest impact on you? Why?
I was most impacted by chapter 8, “The book of Hebrews and the worship of Jesus,” because of how it relates the sacrifices, altars, priesthood, and covenants of Old Testament worship to the fulfillment of the person and work of Jesus. I felt that it brought together and summarized the points made about both Old and New Testament worship in one chapter.
What is one quote from the book that made an impression on you?
“Acceptable worship means approaching or engaging with God on the terms that he proposes and in the manner that he makes possible. It involves honoring, serving and respecting him, abandoning any loyalty or devotion that hinders an exclusive relationship with him. Although some of Scripture's terms for worship may refer to specific gestures of homage, rituals or priestly ministrations, worship is more fundamentally faith expressing itself in obedience and adoration. Consequently, in both Testaments it is often shown to be a personal and moral fellowship with God relevant to every sphere of life.” p.283
What is a disagreement you have with the author?
Though he argued his point very well, I wonder about Peterson’s description of the focus of NT gatherings being more for mutual encouragement than for worship of God Himself.
If you could interview the author, what question(s) would you ask?
To the above point, can it not be both? Can we not find our reason for gathering in worshiping our God and mutually encouraging one another?
What is your most useful takeaway from this book?
The unfolding storyline of worship from Genesis to Revelation and seeing how linked worship is to the other major movements of biblical theology. (17)
What were three (or more) things you learned from reading this book?
1. The priority of service and ministry in NT worship for each believer. Worship isn’t passive. It isn’t about self-gratification, spectating or even intellectually reasoning with concepts about God. It is actively responding to God’s revelation in love for God and others.
2. Sunday worship in my context needs to be connected to God’s total plan of redemption and purpose for His people. There is vitality and significance to be found here.
3. The importance of mutual ministry in gatherings of God’s people with the well-being and strengthening of the whole church being the primary aims of gathering.
Which chapter or section of the book had the greatest impact on you? Why?
I was most impacted by chapter 8, “The book of Hebrews and the worship of Jesus,” because of how it relates the sacrifices, altars, priesthood, and covenants of Old Testament worship to the fulfillment of the person and work of Jesus. I felt that it brought together and summarized the points made about both Old and New Testament worship in one chapter.
What is one quote from the book that made an impression on you?
“Acceptable worship means approaching or engaging with God on the terms that he proposes and in the manner that he makes possible. It involves honoring, serving and respecting him, abandoning any loyalty or devotion that hinders an exclusive relationship with him. Although some of Scripture's terms for worship may refer to specific gestures of homage, rituals or priestly ministrations, worship is more fundamentally faith expressing itself in obedience and adoration. Consequently, in both Testaments it is often shown to be a personal and moral fellowship with God relevant to every sphere of life.” p.283
What is a disagreement you have with the author?
Though he argued his point very well, I wonder about Peterson’s description of the focus of NT gatherings being more for mutual encouragement than for worship of God Himself.
If you could interview the author, what question(s) would you ask?
To the above point, can it not be both? Can we not find our reason for gathering in worshiping our God and mutually encouraging one another?
What is your most useful takeaway from this book?
The unfolding storyline of worship from Genesis to Revelation and seeing how linked worship is to the other major movements of biblical theology. (17)
August 22, 2023
Peterson surveys the whole Bible, looking at passages about worship that use a variety of Greek and Hebrew words, analyzing various ways that people worship God in throughout Scripture and how that changes and develops across the covenants (especially with the New Covenant!). Ultimately, he concludes that worship is “faith expressing itself in obedience and adoration” (283), often stressing the whole-life aspect of worship that pervades both Old and New Testaments.
This can feel really different to modern evangelical parlance of worship meaning specific things like prayer or singing—even those of us who include preaching in that category may often forget that evangelism, persecution, and even seemingly mundane actions and life choices are all opportunities to live a life of obedience to God that flows from adoration of Him and gratefulness for what he has done for us.
Peterson packs a lot into this book and because it’s such a big topic, it can often feel very scattered and could have been more cohesive. He also didn’t always refer to what Greek or Hebrew word was being used, which was mostly fine, but sometimes made it confusing when he would say a certain word (especially the Greek proskynein) wasn’t used but didn’t contrast that with what was used instead (other times he did give more explanation which was helpful, even for someone like me who doesn’t know Greek yet, there were only a few words so I could tell them apart).
This can feel really different to modern evangelical parlance of worship meaning specific things like prayer or singing—even those of us who include preaching in that category may often forget that evangelism, persecution, and even seemingly mundane actions and life choices are all opportunities to live a life of obedience to God that flows from adoration of Him and gratefulness for what he has done for us.
Peterson packs a lot into this book and because it’s such a big topic, it can often feel very scattered and could have been more cohesive. He also didn’t always refer to what Greek or Hebrew word was being used, which was mostly fine, but sometimes made it confusing when he would say a certain word (especially the Greek proskynein) wasn’t used but didn’t contrast that with what was used instead (other times he did give more explanation which was helpful, even for someone like me who doesn’t know Greek yet, there were only a few words so I could tell them apart).
September 30, 2018
David Peterson served as principal at Oak Hill College in London and also as lecturer in New Testament at Moore College in Australia. In his work, Engaging with God, Peterson tests the hypothesis that “the worship of the living and true God is essentially an engagement with him on the terms that he proposes and in the way that he alone makes possible” (Peterson, 20). In order to confirm his hypothesis, Peterson examines beliefs and practices of Old Testament (OT) religion, then presents key words for worship in the OT, and lastly observes how the various New Testament writers use the language of worship. Peterson’s method is that of biblical theology in which he considers the historical context of each section of Scripture. His purpose in writing is “to help Christians today retrieve the richness of biblical worship, so that the church can be built up and become more faithful to its intended pattern (Marshall, 9).
The biblical survey is excellent and I'd recommend the book to anyone considering what the Bible says about worship.
The biblical survey is excellent and I'd recommend the book to anyone considering what the Bible says about worship.
March 14, 2024
Not for the faint the heart. This is a scholarly, seminary-level analysis of the subject of worship from Genesis to Revelation. It is not entirely comprehensive, but hits most major areas. It is not as much practical as it is theological and philosophical, which I know many people searching for books on worship will be disappointed by. The author's approach is historical, developmental, and analytical. I thought it strange that he begins his survey with Abraham and not Adam. I would have liked to have seen some more information on debated topics like charismatic gifts. My biggest disagreement with the book is the preterist-like interpretation of Revelation that makes it a counter to emperor worship in Asia Minor and I think downplays the significance of the heavenly scenes of worship.
August 1, 2019
A great biblical theology of worship across old and new testaments. Peterson focuses primarily on the new, but constantly ties threads back to the old. His main thesis is: "Worship is an engagement with God on the terms that he proposes and in the way that he alone makes possible." While the emphasis is primarily to stick as close to the text as possible, he usually ends the chapters with little practical applications for contemporary worship today. A great resource for any pastor to have.
June 12, 2017
Put your theology glasses on for this one! Peterson's exploration of Christian worship is dense and comprehensive. He spends a lot of time looking at forms and types throughout scripture as an avenue to describe and inform true biblical worship. I found it dry and hard to read, but I'm not a systematic theology type of guy.
February 2, 2019
This book on understanding what the Bible has to say about worship is thoroughly refreshing and devotional. His insights into familiar passages were enlightening. I worshipped a lot as I read this book. Warning: it’s a technical book. You’ll get caught up in the beauty of Scripture at times but also bored with few captivating stories or illustrations.
March 27, 2024
An extremely precise look at what it means to worship God, based on what the Bible says. Peterson discusses examples of what "worship" means from the very beginning of the Bible, to the end, in order to culminate everything into a coherent theology of worship. While at times a little repetitive, the book is helpful in articulating what Christian worship needs to look like.
January 27, 2018
Solid Biblical exposition on worship, but dry and stodgy in places. The chapter on ' Serving God in the assembly of his people'was better. Amazingly the Psalms were virtually untouched. The role of lamentation also missing. I left feeling well fed, but not inspired.....
August 17, 2019
Excellent book on worship. Peterson writes as a New Testament scholar, and the book feels more like ecclesiology study focused on gathered worship and scattered worship (personal ethics). Definitely a worthwhile read for anyone interested in the topic of worship.
Read
February 3, 2022Ruth Bell Graham wrote:
Enlarge my heart
to love You more,
when I am stumbling
on the way;
only the heart
enlarged by You
runs to obey.
There are very few books outside of Scripture that truly enlarge my heart to love God more. This is one of them.
Enlarge my heart
to love You more,
when I am stumbling
on the way;
only the heart
enlarged by You
runs to obey.
There are very few books outside of Scripture that truly enlarge my heart to love God more. This is one of them.
March 10, 2022
Probably 5 stars for the big conclusions. Peterson is a great exegete and much of what he is advocating really needs to be said, especially in the context I am in. However, the book is stodgy, slightly all-over-the-place in certain chapters, and I can’t see many busy pastors reading this from cover to cover and having their whole framework changed. Still, if you’re convinced of the core ideas (or even if you’re not), there’s a lot of rigorous detail to help teach on the theology of worship with greater clarity and depth.
January 30, 2019
An excellent book that has become one of the standard theological books on worship from an Evangelical perspective. Though Christian worshipers from other traditions would enjoy it also and find useful pieces to add to their theology of worship.
December 7, 2022
Thorough and concise, although not terribly imaginative. Gives a good broad sweep of worship in both testaments and making connections and develop themes through the Bible.
October 16, 2023
A thorough biblical theology explaining how worship is “an engagement with [God] on the terms that he proposes and in the way that he alone makes possible” (20).
July 5, 2025
This book is comprehensive theologically, explaining from all parts of scripture how to approach God in worship. In the epilogue, Peterson describes a theoretical church comprised of many of the biblical worship elements he illumines and sets it in a modern context. I would love for my churches to be more like this church! And I've learned that no one church can have it all, so it has been challenging for me to learn my own preferences in worship and seek to find God and honor Him in different kinds of environments.
The decisive manifestation of God's glory and power to Israel was at Mount Sinai, after his mighty act of redeeming them from Egypt. The exodus had to take place before the promises made to their forefathers could be fulfilled and further revelation could be given. In drawing them to that mountain, God was drawing them to himself (Ex 19:4). At 'the mountain of God' (3:1; 4:27; 19:5; 24:13), Israel was enabled to approach God and acknowledge him as rescuer and lord. Here the terms of the relationship were set out in great detail and the pattern for acceptable worship was laid down by God (26).
The book of Exodus is especially important for our study because it establishes a clear connection between Israel's pattern of approach to God and his redemptive purposes for his people. The significance of this portion of Scripture for an understanding of certain New Testament perspectives on worship can hardly be exaggerated (27).
Decisive for understanding the Old Testament view of worship is the idea that the God of heaven and earth had taken the initiative in making himself known, first to the patriarchs of Israel and then, through the events of the Exodus from Egypt and the encounter on Mount Sinai, to the nation as a whole. The book of Exodus proclaims that God rescued his people from slavery, so that they might serve or worship him exclusively. They were redeemed in order to engage with God, initially at the 'mountain of God,' then in the wilderness wanderings, and finally in the land whih was to be his gift to them. The art and the tabernacle were to function as an expression of God's continuing presence with them and his rule over them (48-49).
The whole system of worship associated with these powerful symbols - the ark, the tabernacle ad the temple - was designed to be a means of acknowledging and living in relation to God's royal and holy presence (49).
The decisive manifestation of God's glory and power to Israel was at Mount Sinai, after his mighty act of redeeming them from Egypt. The exodus had to take place before the promises made to their forefathers could be fulfilled and further revelation could be given. In drawing them to that mountain, God was drawing them to himself (Ex 19:4). At 'the mountain of God' (3:1; 4:27; 19:5; 24:13), Israel was enabled to approach God and acknowledge him as rescuer and lord. Here the terms of the relationship were set out in great detail and the pattern for acceptable worship was laid down by God (26).
The book of Exodus is especially important for our study because it establishes a clear connection between Israel's pattern of approach to God and his redemptive purposes for his people. The significance of this portion of Scripture for an understanding of certain New Testament perspectives on worship can hardly be exaggerated (27).
Decisive for understanding the Old Testament view of worship is the idea that the God of heaven and earth had taken the initiative in making himself known, first to the patriarchs of Israel and then, through the events of the Exodus from Egypt and the encounter on Mount Sinai, to the nation as a whole. The book of Exodus proclaims that God rescued his people from slavery, so that they might serve or worship him exclusively. They were redeemed in order to engage with God, initially at the 'mountain of God,' then in the wilderness wanderings, and finally in the land whih was to be his gift to them. The art and the tabernacle were to function as an expression of God's continuing presence with them and his rule over them (48-49).
The whole system of worship associated with these powerful symbols - the ark, the tabernacle ad the temple - was designed to be a means of acknowledging and living in relation to God's royal and holy presence (49).
October 22, 2013
In short. Engaging with God is what I believe to be the closest thing to a compendious treatment of worship in the bible.
Overall there is no other book that I have read that has given more a complete picture of biblical worship with the landscape of redemptive history than Engaging with God. If you have read The Mission of God by Christopher Wright and thought Mission is everything, I would suggest this book to one who is open to the notion that Worship is even more. That is not to say one has priority over the other per say. Rather, it is to say that the purpose of redemption finds the redeemed responding, as an effect, in acceptable worship. God saves, we worship. As John Piper said "Missions exist because Worship does not."
This is the fundamental truth within Engaging with God. It's premise is that God has engaged with man in order for man to engage with Him.
For many this work might come off a little too academic for their taste and I guess it's true in one sense that it is not for the armchair worship leader, as it does not give many practical prescriptions to how you can become a better worship leader (practically) for your local church. However I believe it would serve those in the Worship ministry well as it would give greater substance to perhaps one's loose foundation on the question of Why we worship.
I will finish this review with a segment of the introductory quote in the book.
"Worship is the supreme and only indispensable activity of the Christian Church. It alone will endure, like the love for God which it expresses, into heaven, when all other activities of the Church will have passed away."
Overall there is no other book that I have read that has given more a complete picture of biblical worship with the landscape of redemptive history than Engaging with God. If you have read The Mission of God by Christopher Wright and thought Mission is everything, I would suggest this book to one who is open to the notion that Worship is even more. That is not to say one has priority over the other per say. Rather, it is to say that the purpose of redemption finds the redeemed responding, as an effect, in acceptable worship. God saves, we worship. As John Piper said "Missions exist because Worship does not."
This is the fundamental truth within Engaging with God. It's premise is that God has engaged with man in order for man to engage with Him.
For many this work might come off a little too academic for their taste and I guess it's true in one sense that it is not for the armchair worship leader, as it does not give many practical prescriptions to how you can become a better worship leader (practically) for your local church. However I believe it would serve those in the Worship ministry well as it would give greater substance to perhaps one's loose foundation on the question of Why we worship.
I will finish this review with a segment of the introductory quote in the book.
"Worship is the supreme and only indispensable activity of the Christian Church. It alone will endure, like the love for God which it expresses, into heaven, when all other activities of the Church will have passed away."
December 27, 2020
This is a thorough engagement with the Bible from Genesis to Revelation on the topic of worship. It’s definitely written at a little higher level than a lot of lay people (or perhaps even pastors) are comfortable with, but I think it’s worth the work to see the whole Bible’s witness to the importance of worship, and more specifically to the centrality of Christ in Scripture. I read this with a church member, and if I did that again, I might start at the end with his conclusion and epilogue (which is a really interesting imaginative exercise of narrating what his conclusions might look like if they were applied in a church today). I think it could better whet the appetite for some of the denser chapters that were a slog for him (and me!) to get through. Overall a very helpful book.
February 17, 2009
This book was actually pretty good. It is more of a scholarly type book, with nuances of the Hebrew and Greek words that determine a more accurate reading of Scripture. But I did enjoy it very much after getting used to his style of writing. If you are interested in finding out more about how worship, in the Christian church, came about, this is a good introduction to that subject. If you want to learn more about how the writings of Scripture influence the aspects of worship that we use, this is a read for you. And finally, if you want a book to remind you of the importance of being a church seeking the glory of Jesus, this is a must read for you.
August 1, 2013
Slowly working through my summer reading list. Two books left to go. This was a fantastic look at the theology of worship, encompassing all of scripture. At times I got bogged down, but for the most part I was very engaged. Has it changed my view of worship? Only in the sense that I am much more aware of instances and imperatives of worship when reading and doing scripture work. My favorite chapter was the first chapter, "Engaging with God in the Old Testament".
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