The 59 “One Anothers” in the New Testament

..Be at peace with each other.” (Mark 9:50)

“…Wash one another’s feet.” (John 13:14)

“…Love one another…” (John 13:34)

“…Love one another…” (John 13:34)

“…Love one another…” (John 13:35)

“…Love one another…” (John 15:12)

“…Love one another” (John 15:17)

“Be devoted to one another in brotherly love…” (Romans 12:10)

“…Honor one another above yourselves. (Romans 12:10)

“Live in harmony with one another…” (Romans 12:16)

“…Love one another…” (Romans 13:8)

“…Stop passing judgment on one another.” (Romans 14:13)

“Accept one another, then, just as Christ accepted you…” (Romans 15:7)

“…Instruct one another.” (Romans 15:14)

“Greet one another with a holy kiss…” (Romans 16:16)

“…When you come together to eat, wait for each other.” (I Cor. 11:33)

“…Have equal concern for each other.” (I Corinthians 12:25)

“…Greet one another with a holy kiss.” (I Corinthians 16:20)

“Greet one another with a holy kiss.” (II Corinthians 13:12)

“…Serve one another in love.” (Galatians 5:13)

“If you keep on biting and devouring each other…you will be destroyed by each other.” (Galatians 5:15)

“Let us not become conceited, provoking and envying each other.” (Galatians 5:26)

“Carry each other’s burdens…” (Galatians 6:2)

“…Be patient, bearing with one another in love.” (Ephesians 4:2)

“Be kind and compassionate to one another…” (Ephesians 4:32)

“…Forgiving each other…” (Ephesians 4:32)

“Speak to one another with psalms, hymns and spiritual songs.” (Ephesians 5:19)

“Submit to one another out of reverence for Christ.” (Ephesians 5:21)

“…In humility consider others better than yourselves.” (Philippians 2:3)

“Do not lie to each other…” (Colossians 3:9)

“Bear with each other…” (Colossians 3:13)

“…Forgive whatever grievances you may have against one another.” (Colossians 3:13)

“T each…[one another]” (Colossians 3:16)

“…Admonish one another (Colossians 3:16)

“…Make your love increase and overflow for each other.” (I Thessalonians 3:12)

“…Love each other.” (I Thessalonians 4:9)

“…Encourage each other…”(I Thessalonians 4:18)

“…Encourage each other…” I Thessalonians 5:11)

“…Build each other up…” (I Thessalonians 5:11)

“Encourage one another daily…” Hebrews 3:13)

“…Spur one another on toward love and good deeds.” (Hebrews 10:24)

“…Encourage one another.” (Hebrews 10:25)

“…Do not slander one another.” (James 4:11)

“Don’t grumble against each other…” (James 5:9)

“Confess your sins to each other…” (James 5:16)

“…Pray for each other.” (James 5:16)

“…Love one another deeply, from the heart.” (I Peter 3:8)

“…Live in harmony with one another…” (I Peter 3:8)

“…Love each other deeply…” (I Peter 4:8)

“Offer hospitality to one another without grumbling.” (I Peter 4:9)

“Each one should use whatever gift he has received to serve others…” (I Peter 4:10)

“…Clothe yourselves with humility toward one another…”(I Peter 5:5)

“Greet one another with a kiss of love.” (I Peter 5:14)

“…Love one another.” (I John 3:11)

“…Love one another.” (I John 3:23)

“…Love one another.” (I John 4:7)

“…Love one another.” (I John 4:11)

“…Love one another.” (I John 4:12)

“…Love one another.” (II John 5)

The Reformation: A Response in Opposition to John Calvin’s Doctrine on Covenant Continuity & Infant Baptism

 

The Protestant Reformation of the 16^th century transformed and diverted a path for the way in which we understand the historic Christian faith today. Through deeply held biblical convictions and gospel-driven courage the Protestant Reformers were able to start a revolution calling the established Roman Catholic Church of the day to look back into historical orthodoxy the Church had been founded upon and to reform Her ways in rerouting the doctrinal positions affirmed by the Church during that era of Church history. It was during this time that highlighted Protestant beliefs emerged in response to some of the heretical positions being taught by the Roman Catholic Church such as the Latin phrases Sola Fide, Sola Scriptura, Solus Christus, Sola Gratia and Soli Deo Gloria. While the Church today acknowledges the positions held and the courage displayed from the likes of Martin Luther, Huldrych Zwingli, Menno Simons, William Tyndale and others, we must admit prior to any dissection of their life and ministry that these were merely mortal men. “We must not approach the Reformers as if they could do no wrong; we must rather go to them with an appreciative but critical spirit.”[1]

One of the most notable works produced where we can apply an immensely appreciative and yet critical spirit from the time of the Protestant Reformation was John Calvin’s work the Institutes of the Christian Religion that served as an introductory textbook on the Protestant faith and as an apology against the unorthodox teaching of the Roman Catholic Church. “The Institutes is one of the most important theological works ever written and has had a profound influence upon European (and, indeed, world) history, secular as well as religious.”[2] Calvin’s Institutes of the Christian Religion has served the Church and broader world for centuries, yet the nuanced positions pertaining to covenant continuity and infant baptism display inconsistencies in the areas that overemphasize continuity in covenant theology thus simplifying the Covenant of Redemption, the Covenant of Works and the Covenant of Grace leading to a distorted position of baptism that is inconsistent with the overall teaching of Scripture. First, while there is much to be affirmed in covenant theology, ultimately covenant theology is incompatible with the framework of Scripture because it is oversimplifying. When this position is held it also leads to a distorted position in terms of ecclesiology and padeobaptism rather than the position of credobaptism affirmed and practiced in many local churches today.

 

Calvin’s Position on Covenant Continuity

Based upon Calvin’s Institutes of the Christian Religion one can observe clearly in Book Two-The Knowledge of God The Redeemer, In Christ that Calvin recognized a continuity between both the Old and New Testament. In chapter 10 Calvin notes the resemblances between the two Testaments and in chapter 11 the differences. Later writers note that this view of continuity was the beginning formation of covenant theology. “Covenant theology, as a biblical-theological system, has its roots in the Reformation (e.g., Ulrich Zwingli [1484-1531]; Heinrich Bullinger [1504-1575], John Calvin [1509-1564].”[3] In Chapter 10 and 11 of Book Two of the Institutes Calvin makes twenty-three points of resemblance between the Old and New Testament and fourteen points of difference between the two Testaments. While Calvin may have not recognized his work at the time as covenant theology many have concluded that he adhered to the Covenant of Redemption, the Covenant of Works and the Covenant of Grace. There in the Institutes Calvin provides what seems to be a major point of continuity that relates the Testaments together. In its most fundamental understanding covenant theology, “sees the primary structure of biblical revelation as that of covenant. This is the structure by which the entire history of redemption is worked out.”[4] While there are several variations in covenantal theology that a number of traditions and denominations adhere to, the continuity that Calvin found between the Old and New Testament are distorting in theology and outside of that in what he prescribes in practices inside the Church.

One of the major issues often recognized in an understanding of covenant theology that ultimately manifests unregenerate church membership and padeobaptism is that there are not enough distinguishable points made between the Old and New Testaments. Peter Gentry and Stephen Wellum describe this continuity often related to those who adhere to covenant theology stating:

“Covenant theology has argued that there is continuity between Israel and the church in many ways-e.g., the nature of the covenant communities as comprised of both believers and unbelievers (i.e., a “mixed” community), the continuity in covenant signs (i.e., circumcision spiritually signifies the same realities as baptism), as well as sameness in relationship to the salvation experience of old and new covenant believers, with some modifications made for the final realities that Christ has achieved.”[5]

 

For Calvin, he wanted to make a clear distinction that although in his words there were two “dispensations” that both covenants were ultimately one. This is where many have prescribed Calvin as adhering to an understanding of the Covenant of Grace because he suggested that even in the Old Testament those who were reconciled to God had that basis on no merit of their own but solely based upon the mercy of God made possible through His promise or covenant that found its fulfillment in Jesus Christ. Calvin found three points of distinction that can evidently been aligned with the Eternal Covenant of Redemption, the Covenant of Works and the Covenant of Grace.

The relationship between Israel and the Church in viewing the Old and New Testament Scriptures is a central argument made by both Calvin and those who adhere to covenant theology. While one must acknowledge the continuity within the various covenants (Abrahamic, Noahic. Mosaic, Davidic, New Covenant, etc.) this does not mean that Israelites in the Old Testament must be viewed in the same way that the New Testament views the Church. This has led Calvin and others into theological systems where they must affirm the practice of infant baptism because of the way in which they have related Old Testament Israel with the New Testament Church essentially seeing little to no difference between the two.

A compelling solution to this problem is presented not by this hermeneutical practice of putting together the covenants by relating Israel and the Church, but rather by viewing the relationship of the Old Testament covenants with the fulfillment of the New Covenant which climaxes in Jesus Christ. This is not to say that covenant theology does not place an emphasis on Christ, but rather that by applying this Christological principle, Israel begins to function typologically in the Old Testament pointing forward to Christ who is the “true Israel” in a redemptive historical perspective. Peter Gentry and Stephen Wellum provide a viable solution that addresses this issue stating:

“Israel herself as a people, all function typologically to point us forward to Christ. In this way, as we move across the Canon, the genealogical principle does not remain unchanged; rather it must be viewed in relation to the head of the new covenant, our Lord Jesus Christ, and those he represents, namely, people of faith who have been born of the Spirit and united to Christ their covenant head. Furthermore, as we think of Israel, we must also view Israel typologically as not only looking back to Adam and picking up his role but also pointing forward to the coming “true Israel,” our Lord Jesus Christ, who by his obedient life and death achieves, secures, and inaugurates a new covenant in his blood.”[6]

 

When this framework is applied to the putting together of the Scriptures its results produce a more biblical system that does not error either solely towards a dispensational position or towards strictly a covenantal position in a way that sees continuity and differences across the history of redemption with distinguishable points between the Old and New Testaments. Therefore an overall approach an understanding of the local church and its practices are slightly differentiated because there is not the thought that Israel and the Church find direct correlation but rather holds to the biblical tension allotted between the two which does not culminate necessarily in padeobaptism.

Much of this discussion surrounding continuity and covenant theology finds its origin in Calvin’s Institutes, which have been called, “the most significant single statement of Protestantism.”[7] Calvin was unable to recognize the ways in which his own Reformation theology would impact the Church for centuries to come, and yet there were many points of contention and error contained within his work that require one to take on the mind of the Protestant Reformation and return to the thoughts, patterns and themes of Scripture alone.

Calvin’s Position on Padeobaptism

One of the major issues that is related to Calvin’s position on the continuity of both the Old and the New Testaments is the way in which he saw the circumcision of the Jewish Israelites in the Old Testament directly tied to the practice of baptism prescribed to those in the Church in the New Testament. Calvin simply states this position in the Institutes saying, “Those who see baptism only as confession of our faith have missed the main point. Baptism is tied to the promise of forgiveness.”[8] That promise or covenant points to the continuity he believed existed between the circumcision of the Jews in the Old Testament and baptism for those inside the Church in the New Testament dating back to the promise made by God to Abraham in Genesis 17 where God makes a covenant by requiring each male born within the line of Abraham to be circumcised within eight days of birth to point to the covenant promise God had made to make Abraham the father of a multitude of nations. Calvin continued in the Institutes Book Four-Outward Means By Which God Helps Us referencing the sacraments saying, “The only purification which baptism promises is by the sprinkling of the blood of Christ, which is pictured as water because of the comparison with cleansing.”[9] The Reformer did not view baptism as a means of spiritual regeneration but rather as a sign of the covenant, which marked the unregenerate, unbelieving as one who looked to the external promises, and hope of God in the gospel of Jesus Christ. In a position closely related to what John Calvin prescribed the Westminster Confession of Faith states,

“Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in the newness of life. Which sacrament is, by Christ’s own appointment, to be continued in his church until the end of the world.”[10]

 

In a similar fashion the act of baptism operates as a sign and seal of the Covenant of Grace, which does not mean that the one being baptized is actually regenerate in the Spirit. It appoints one into the body of the local church without having them actually profess faith in Jesus Christ.

A closer examination of Scripture demonstrates that this cannot be the proper theological position when it comes to the sacrament of baptism and it cannot be the correct practice held within the local church. While, “Calvin justified infant baptism on the analogy between the old covenant sign of circumcision and the new covenant sign of baptism,”[11] a closer reading will showcase that the proper method of interpretation in an understanding of the New Covenant, biblically prescribes credobaptism rather than padeobaptism. Padeobaptism does not promote spiritual vitality and health within a congregation distorting what it means to be a church member and ultimately confusing the gospel of Jesus Christ.

One of the first arguments made by Calvin and others who hold to a position of padeobaptism is the connection between circumcision in the Old Testament and baptism in the New Testament. While there are certainly Scriptural references and connections between the two practices, the Apostle Paul denies that mere circumcision equated to receiving the mercy of God in Christ (Rom. 9:6) while also noting that true circumcision is inward and spiritual (Rom. 2:29). To suggest that this symbol carried with it the promise of saving faith is incorrect although many who practice padeobaptism would suggest that the act of baptism is objective in nature pointing to the covenant and its promise of salvation.

The second objection in this discussion over padeobaptism circulates over the nature of the New Covenant. For many who adhere to a form of covenant theology that culminates in padeobaptism, the phrase “covenant community” is used to function as a term to connect the Old and New Testament in this matter. However, the New Testament does not prescribe this thought. “In the New Testament church, the only question that matters is whether one has saving faith and has been spiritually incorporated into the body of Christ, the true church. The only “covenant community” discussed is the church, the fellowship of the redeemed.”[12] When this is established admission into the church is voluntary, spiritual and internal as opposed to the views held by the padeobaptists.

Once a proper view of the covenants has been established, one can begin to understand the meaning and purposes of the sacrament of baptism. An understanding of baptism in opposition to what Calvin has affirmed in sprinkling can be defined as, “an outward symbol or indication of the inward change that has been effected in the believer. It serves as a public testimony of one’s faith in Jesus Christ. It is an initiatory rite-we are baptized into the name of Christ.”[13] This symbol of an inward change that has happened in one who professes faith in Jesus Christ by the very nature of the word βαπτίζω means to dip, sink or immerse. Therefore, when one partakes of this sacrament or ordinance it is not merely an infant coming under the sprinkling of a pastor but is rather one who has repented of their sin, placed their faith in the completed work of Jesus Christ, experienced the regenerating power of the Spirit of God and is affirmed by their local church to partake in the act of baptism publicly declaring their union with Christ in his life, death and resurrection. This is very clearly what the Apostle Paul outlines for his readers in his letters to the church at Rome and Colossae when he likens the physical act of baptism with the union that the believer now has with Jesus Christ (Rom. 6:3-5, Col. 2:12). “For this view of baptism, the question of the proper subject of baptism is of great importance. Candidates for baptism will already have experienced the new birth on the basis of faith. They will have exhibited credible evidence of regeneration.”[14] For Calvin, spiritual regeneration occurred after the act of baptism. He defined baptism as, “ the sign of the initiation by which we are received into the society of the church, in order that, engrafted into Christ, we may be reckoned among God’s children.”[15] Biblically, the act of baptism must follow the inward regeneration that occurs within the one who has faith in Christ.

 

Conclusion

There are many aspects of Calvin’s theology that are to be learned from and absorbed among today’s pastors and theologians. His Institues of the Christian Religion continue to serve the Church and some of the, “key insights of the Reformer are as relevant today-and as applicable to situations today-as they were in the sixteenth century.”[16] While there are emphatic points of agreement, there are also portions of the Institutes such as Calvin’s views on the continuity between the Old Testament and the New Testament that propel him forward into affirmation of infant baptism that are incorrect and distorting to how a gospel church is to think about covenant theology, baptism and ultimately how a gospel church practices the ordinance of baptism.

BIBLIOGRAPHY

Books

 

Allison, Gregg R. Historical Theology: An Introduction to Christian Doctrine, Grand Rapids,

MI: Zondervan, 2011.

 

Calvin, John, The Institutes of Christian Religion: Edited by Tony Lane and Hillary Osborne,

        Grand Rapids, MI: Baker Book House, 1987.

 

Erickson, Millard J. Christian Theology 2^nd Edition, Grand Rapids, MI: Baker Academic,

1998.

 

Gentry, Peter J. & Wellum, Stephen J. Kingdom through Covenant: A Biblical

        Understanding of the Covenants, Wheaton, IL: Crossway, 2012.

 

Grudem, Wayne, Systematic Theology: An Introduction to Biblical Doctrine, Grand Rapids,

MI: Zondervan, 1994.

 

Lindberg, Carter, The European Reformations 2^nd Edition, West Sussex, United Kingdom:

Wiley-Blackwell Publishing, 2010.

 

Sproul, R.C. What is Reformed Theology? Understanding the Basics, Grand Rapids, MI:

Baker Books, 1997.

 

Trueman, Carl R. Reformation: Yesterday, Today and Tomorrow, Ross-shire, Scotland:

Christian Focus Publications, 2011.

 

Articles

 

Westminster Confession of Faith (28.1) http://www.pcaac.org/wpcontent/uploads/2012/11/WCFScriptureProofs.pdf

[1] Trueman, Carl R., Reformation: Yesterday, Today and Tomorrow (Christian Focus Publications, 2011), 37.

 

[2] Calvin, John, The Institutes of Christian Religion: Edited by Tony Lane and Hillary Osborne (Baker Book House, 1987), 14.

 

[3] Gentry, Peter J. & Wellum, Stephen J. Kingdom through Covenant: A Biblical Understanding of the Covenants (Crossway, 2012), 56.

 

[4] Sproul, R.C. What is Reformed Theology? Understanding the Basics (Baker Books, 1997), 101.

 

[5] Gentry, Peter J. & Wellum, Stephen J. Kingdom through Covenant: A Biblical Understanding of the Covenants (Crossway, 2012), 58.

[6] Gentry, Peter J. & Wellum, Stephen J. Kingdom through Covenant: A Biblical Understanding of the Covenants (Crossway, 2012), 120-121.

[7] Lindberg, Carter, The European Reformations 2^nd Edition (Wiley-Blackwell Publishing, 2010), 238.

 

[8] Calvin, John, The Institutes of Christian Religion: Edited by Tony Lane and Hillary Osborne (Baker Book House, 1987), 256.

[9] Ibid, 257.

[10] Westminster Confession of Faith (28.1) http://www.pcaac.org/wp-content/uploads/2012/11/WCFScriptureProofs.pdf

[11] Allison, Gregg R. Historical Theology: An Introduction to Christian Doctrine (Zondervan, 2011), 629.

 

[12] Grudem, Wayne, Systematic Theology: An Introduction to Biblical Doctrine (Zondervan, 1994), 1239.

[13] Erickson, Millard J. Christian Theology 2^nd Edition (Baker Academic, 1998), 1105.

 

[14] Ibid, 1105.

[15] Allison, Gregg R. Historical Theology: An Introduction to Christian Doctrine (Zondervan, 2011), 629.

[16] Trueman, Carl R., Reformation: Yesterday, Today and Tomorrow (Christian Focus Publications, 2011), 37.

An Apology For The Baptists-Abraham Booth (1734-1806)

An Apology For The Baptists; In Which They Are Vindicated From The Imputation of Laying Unwarrantable Stress on The Ordinance of Baptism. And The Charge of Bigotry in Refusing The Lord’s Table to Paedobaptists.

By Abraham Booth

 

 

1) An outline of the argument. The main headings should be the major arguments. Under each main heading should appear the significant points that Booth uses to support each main argument. Every entry should be in the form of a complete sentence.

 

Section I. The Baptists not chargeable with laying an unwarrantable stress on the Ordinance of Baptism.

In this section of Booth’s defense for baptism by immersion rather than infant baptism and the defense for closed communion Booth acknowledges the seriousness that the Scriptures deal with in such matters. He acknowledges that many outside of the Baptist denomination view these practices as rigid and unwarrantably stressful. He deals with issues of spiritual regeneration, church membership and the significant of the covenants between both padeobaptists and credobaptists arguing that those who practice padeobaptism have distorted the biblical prescription for church order. Booth establishes the differences that Baptists have with padeobaptists between what baptism is and what are to be the proper recipients of it and how that relates to the partaking of the Lord’s Supper.

 

Section II. The general Grounds on which we proceed, in refusing Communion at the Lord’s Table, to Paedobaptist Believers-Novelty of the sentiment and practice of our Bretheren, who plead for Free Communion: and the Inconsistency of such a Conduct with their Baptist Principles.

In this section of the Baptist apology Booth establishes what the worship of God is to look like biblically looking at both Old Testament and New Testament examples. He makes a strong argument from the Old Testament using various biblical examples to suggest that, “in God’s service, it is a greater sin to do that which we are not to do, than not to do that which we are commanded” (29) and applies that principle to the ways in which church order is to be had in relation to both the Lord’s table and baptism. Booth argues that because padeobaptists do not truly practice baptism that they practically deny the necessity of baptism in order to take communion. He then makes the distinction between doctrine that is essential and secondary doctrines or areas left in the realm of Christian freedom arguing that baptism is not merely a secondary issue but is more important that those who practice open communion believe it to be.

 

Section III. Arguments against Free Communion at the Lord’s Table.

            In this argument against Free Communion at the Lord’s Table Booth stakes his argument upon the presumptive evidence that is included in Scripture stating that, “the venerable John, the twelve apostles, and the Son of God incarnate, all united in recommending baptism, at a time when it would have been impious to have eaten bread and drank wine as an ordinance of divine worship. Baptism, therefore, had the priority, in point of institution” (40). Clearly, he views baptism as a preceding act in the order of worship to partaking of communion. Here he also considers various commentators and traditions in the practice as well as the claims of Scripture. He references multiple places throughout the Scriptures but especially eludes to the errors of Nadab, Abihu and Uzzah and the various ways their good intentions were not well received in the ordering and preparation for worship in the Old Testament.

 

Section IV. Several Passages of Scripture considered, which our Bretheren produce in favour of their Sentiments.

            This section of the apology made by Booth demonstrates the various ways he believes that paedobaptists and those who practice open communion distort the biblical texts in which they use to defend their positions. There are some that suggest that open communion is a matter of Christian freedom and yet Booth argues that this is not an ordinance that should be left for debate but is rather commanded throughout the New Testament. He argues against the interpretations and applications of Romans 14:1 that these matters are not to be left to opinions or best practices but by adhering fully to all that Scripture has revealed. Booth notices that these text referenced in regards to Christian freedom had more to do with Jewish and Gentile practices and the eating of various kinds of meats as opposed to the order and structure of worship.

 

Section V. The Temper required of Christians towards one another, not contrary to our Practice-Our Conduct freed from the Charge of Inconsistency-No reason to exalt the Lord’s Supper, in point of Importance, as greatly superior to the Ordinance of Baptism.

Booth, in this section, discusses the various ways in which Christians are to exercise freedom in regards to the ordering and structure of worship. Booth agrees that in regards to the doctrine of justification and what makes sinners right before a holy God, baptism is not an essential act but outside of this baptism and communion are essential practices in gospel churches. Booth argued that these rites, in their proper order, are used to edify the church. Ultimately, Booth believes that padeobaptists have misinterpreted the Scriptures and have not adhered rightly to the commands of Scripture in the practice of worship for a church. The reason why Baptists are seen as so rigid is because they believe they are obeying the commands of Scripture.

Section VI. Reflections on the distinguishing Character, Strict Baptists, which our Brethren apply to us.

In the last section of the apology, Booth addresses the name “strict” Baptist in which other Christians have come to know Baptists as. In one sense, Booth does not mind the label because it distinguishes the denomination as those who hold firmly to the commands of Scripture. He even questions the thought of being something other than “strict” and invites the reader or those in opposition to him to consider what those options might be and entail. Ultimately Booth ends his defense of these position by making the point that, strictly speaking, Scripture definitively says there is one God, one faith and one baptism (Eph. 4:5) and conclusively that an understanding of credobaptism as a prerequisite for communion is biblically mandated.

 

2) An analysis and reflection of 800-1000 words. The analysis should be logical, insightful, coherent, and clearly expressed.

 After reading Abraham Booth’s An Apology for the Baptists one must acknowledge and consider the care and concern Booth exhibited as a gospel minister towards the ordinance of baptism and the issue over open communion. The six sections, one hundred and seventy six page defense of the 18^th century Baptist position served Booth and other Baptists in their credobaptist and closed communion positions that they held to be biblical and the most faithful response in the ordering of worship inside of the local church. This defense serves ministers of the gospel today to reflect deeply upon the ordering of worship in their own church, the significance and seriousness of the ordinances and propel us into further faithfulness in theological clarity and precision as we look to the Scriptures to shape our practice.

Before any critique is offered in response to Booth’s elaborate defense of baptism by immersion and closed communion, it must be acknowledged that his era, unlike the majority of modern 21^st century churches, had a seriousness concerning the Scriptures and a desire for theological clarity in matters of doctrine and practice. This era of church history took seriously the command to, “contend for the faith that was once for all delivered to the saints” (Jude 1:3) and desired to see the ordinances of baptism and communion practiced rightly. This is seen clearly in Booth’s words, “that the same divine Agent may direct the reader’s inquiries after truth, engage his affections in the performance of duty, and enable him to “walk in all the commandments and ordinances of the Lord blameless” (4). Booth, while acknowledging the benefits and unity that was found in relation to padeobaptists, emphatically took a stance against these brothers in order to promote faithfulness and vitality within the church.

For those today that adhere to baptism by immersion and spiritual regeneration prior to legitimizing church membership, Booth’s defense in this regard is both compelling and substantial. While he acknowledges the accusations of being labeled a strict Baptist, the rigidness required in this essential area of church practice is vital in regards to spiritual regeneration, baptism and ecclesiology. Historically Booth makes note that, “Before the grand Roman apostasy, in the very depth of that apostasy, and since the Reformation, both at home and abroad; the general practice has been to receive none but baptized persons to communion at the Lord’s table” (14). The question for Booth surrounds what legitimatizes baptism and how baptism is related to the ordinance of communion. This defense particularly of credobaptism is achieved more so by disassembling the argument for padeobaptism in regards to church history and interpretations of Scripture rather than building a case for the support of credobaptism. In some ways this detracts from Booth’s overall argument, although he does present a compelling case in this fashion deconstructing the argument for padeobaptism.

The second issue of concern in Booth’s apologetic defense surrounds the topic of the Lord’s Supper. This, placed in a modern context, is much more debatable and left to the conviction of autonomous churches rather than held to as tightly as Booth prescribes. However, the concern is legitimate, as Booth reflects upon why the ordinance of baptism is essential prior to the partaking of communion and why the Baptists cannot permit for padeobaptists to participate in the Lord’s Supper. To Booth, the issue surrounding open communion is inconsistent with a New Testament understanding of the commands pertaining to both ordinances. A believing Christian must experience baptism by immersion in Booth’s interpretation of Scripture before partaking of the Lord’s Supper. While this seems rigid to many even during the 18^th century, Booth believed that it established proper order in worship, which ultimately built up and edified the church. This is why Baptist churches and paedobaptist churches do not commune with one another and as Booth rightly observes there is truly, “one Lord, one faith, one baptism” (Eph. 4:5) and ultimately one of these traditions will be found incorrect in their practice in this regard.

While there are several points throughout Booth’s defense that many 21^st century Christians and even Baptists would disagree upon, the whole of his argument is compelling and substantial in its defense of baptism by immersion and the requirements for closed as opposed to open communion. The evident difference between what is seen in Booth’s Baptist experience and what is practiced today in many Baptist churches is that communion is open to all who profess belief in Christ and repentance of sin. This invitation, while offered to all Christians, eventually is given to those who have been baptized and are church members, which is why both disciplines are encouraged regularly in the vast majority of Baptist churches today. If an individual is consistent in attendance in a Baptist church and taking of the Lord’s Supper routinely, more often than not that individual will be encouraged to go through the process of church membership where the ordinance of baptism by immersion will be discussed. Overall, Booth’s apology is a helpful work that aides modern gospel ministers to think through the implications of regeneration, baptism, communion, church membership and an overall ecclesiology propelling us into further faithfulness in both doctrine and practice.

Together for the Gospel 2016

The most impressionable session at Together for the Gospel 2016 that I will continually dwell upon was the session led by Pastor Mark Dever titled Endurance Needed: Strength for a Slow Reformation and the Dangerous Allure of Speed. This session will serve pastors and ministry leaders for years to come towards more faithful ministry inside the church.

Book Review-Side by Side: Walking with Others in Wisdom & Love

Introduction

Formal biblical counseling is needed in many local congregations all throughout the United States. With the rise of movements like the Biblical Counseling Coalition, the Christian Counseling & Educational Foundation and the Association of Certified Biblical Counselors many churches are seeing counselors rise up from within their own assembly and formal counseling ministries are being produced. However, this is not the only form of counseling ministry that we ought to be championing. Ed Welch’s Side by Side: Walking with others in Wisdom and Love showcases how churches need the simple and yet profound ministry of its members in bearing one another’s burdens (Gal. 6:2), loving one another (Jn. 15:17), instructing one another (Rom. 15:14), encouraging one another (Heb. 3:13) as we are needy and needed amongst the local body of believers in which we belong. When a church’s members embrace these two realities personal ministry is activated as each member is viewed as one who receives ministry from others and ministers to others as we seek to grow up in every way into him who is the head, into Christ (Eph. 4:15).

Part 1: To Be Needy…

The first part of Welch’s book is dedicated to the biblical reality that we are all needy in some form. There is no doubt that all of us find ourselves in need when it comes to the day in and day out circumstances of life. From health issues, financial hardships, conflict in various relationships, struggles with demands at work, we all have things that put us in places of need. Welch notes, “Life is too hard to manage single-handedly. That’s why we are needy. Life is also good, but it is hard. There is never a day when we have immunity from difficult circumstances” (17). Knowing this activates ministry in how one receives ministry from others and shapes one’s own anthropology. One showcases humility and a need for grace when they are able to see themselves as needy and is transformed into a ministry mindset when one begins to look at others with the lens of their neediness. I believe this is best cultivated in small groups where believers get the opportunities to live at close range with the highs and lows of other believer’s lives. By intentionally placing oneself in direct line with fifteen or so people that one is weekly listening to, praying with, and encouraging the ability to demonstrate neediness and meet the needs of others becomes a reality in the life of the local church. Individuals and small group leaders have the ability each week to stand side by side with other brothers and sisters in Christ instead of leaving a few people who know how to do formal biblical counseling to do the only caring of souls within the congregation.

An additional point made in the first half of the book dealt with the churches need to express their insufficient nature to an all-sufficient God. Far too often we find ourselves without prayer because we are arrogant, disbelieving people trusting in our own resources and gifting to produce the desired outcomes we want in particular circumstances. Welch notes, “our inclination is to live self-sufficient lives. When there is trouble, we first try to figure it out, then we worry, as if there is no one who cares or hears” (50). Helpful approaches to prayer are provided that can be practiced individually and corporately in expressing the neediness that so often marks our lives. Helpful tools such as praying prayers through specific passages of Scripture to practicing praying within a small group are all provided to communicate a word of resounding praise and help in different times of need in our lives.

This chapter concerning prayer forced me to contemplate different disciplines that a church practices corporately especially pertaining to corporate gatherings. Having a regular approach of revelation and response when it comes to the worship service, guiding people to see God revealed through Scripture, corporately praying and confessing sin and our neediness of grace together and reminding each other through song, prayer, Scripture reading and the preached Word to receive the good news of the gospel of Christ is one way to instill in a congregation some of these disciplines that Welch outlined. “We move from things seen to things unseen, circumstances to spiritual realities. So we start with a simple “help” to the Lord. That is the hardest step” (56). Whether in an individual setting, small group setting, or large corporate gathering these are disciplines and structures that can serve a church well to communicate the desperate state of our souls in our time of need and the ability to draw near to God and his all-sufficient throne of grace (Heb. 4:16).

Part II: To Be Needed…

The second part of the book deals with the biblical reality that individuals that make up the local church are needed. Too often in church, members are viewed as merely recipients of ministry which feeds into our consumerist mentality when it comes to ecclesiology. Ministry in the local church is often viewed as reserved only for the pastors, ministry leaders and staff who do the work of ministry that the average laymen cannot do. This understanding of the church is detrimental because shepherds and teachers are actually made to equip saints for ministry (Eph. 4:11-14). When this becomes the culture of a church people begin to not see themselves as merely the receivers of ministry but as ones who do ministry and lead the church forward. Welch concludes, “The better you know other people, the more you enjoy and appreciate them-this is, the more you love them. And the more you love them, the more you will be invited into their lives during hardships” (97). These are intimate, close range relationships that a pastor cannot have with every individual in the church. However, when these opportunities unveil themselves, members are granted the opportunity to speak truth lovingly into another’s life as they are empowered by the Holy Spirit. Personal ministry is activated especially in a small group context in this way because members are intentionally walking through life and faith together intimately acquainted with the stories and tendencies of others. Whether they realize it or not, they are doing ministry and making the body grow so that it builds itself up in love (Eph. 4:16). Side by side, together, believers begin to view what they have to say and offer as valuable in service to the body of Christ. All are important and all are needed in this crucial aspect of ministry which produces health and vitality in the local church.

An additional point made in the second half of the book deals with the reality that inside the church we must have regular time where we address one another in our sin. Talking about sin, confession and repentance is often a difficult but necessary aspect of growing together as a church. All too often this is not dealt with because it tends to be the last thing we want to do. However, Welch describes the need for the church to be so involved with one another that addressing sin is not some foreign concept but a regular and necessary aspect of church life. “Suffering and sin are the sum of human struggles. This means that we need one another in our struggle with suffering and in our struggle with sin and temptation” (134). Far too often today we are left to deal with the struggles of the fall of Adam in our own strength, in our own world and without the help and care of other believers at close range speaking truth in love regularly into our lives.

Part of the reason churches have the dichotomy of consumerism is due to the fact that pastors and ministry leaders do not allow themselves to be seen as needy. Instead of being viewed as another in need of grace, pastors are often held up as completely self-sufficient and able to handle all of the ministry obstacles that come their way. Ultimately this detracts from the glory of God and places the minister in a position they cannot maintain because they are always chasing the position of perfection and sufficiency. This book has served as a reminder to me that even as I desire to be an equipper and encourager to others in the church, I need to have those open channels where I can express my humanness, struggles and need for the local church just as much as anybody.

Conclusion 

Ed Welch’s Side by Side: Walking with Others in Wisdom & Love is a book that local churches should utilize and allow to impact the DNA of their body. Cultivating the reality of our neediness and the truth that we are needed not only better serves the church but ultimately better allows us to behold and experience the wonders of God’s grace in the gospel. Together members are propelled to engage their minds, hearts and hands in ministry putting on display the greatness of God to the praise of His glory (Eph. 1).

The Letters & Sounds of Greek

Introductory session featuring Dr. Robert Plummer, the Southern Baptist Theological Seminary, on the Letters & Sounds of Greek via Daily Dose of Greek.

Koine Greek Alphabet

Helpful sing along to the Greek alphabet at the Southern Baptist Theological Seminary via Daily Dose of Greek.

Book Review-Christ-Centered Worship: Letting the Gospel Shape Our Practice

Introduction

When examining the topic of corporate worship it is essential to study the theology, history and many resources that are available concerning worship pertaining to the local church. Instead of sifting through multiple resources Dr. Bryan Chapell in his book Christ-Centered Worship: Letting the Gospel Shape Our Practice has provided pastors with a book that incorporates all of those various aspects. In just a few hundred pages, Chapell is able to elaborate much on how the gospel should shape worship, the reformation history pertaining to worship and various avenues to go about leading a church service that is Christ-centered in nature. Throughout the book, the thoughts of Luther, Calvin and the Westminster Confession of Faith are all considered as it moves from abstract theological thought into extremely practical forms and methods of worship at the end of the book that can aide many churches from a number of traditions. Overall, Chapell’s Christ-Centered Worship: Letting the Gospel Shape Our Practice is incredibly helpful and useful to pastors and worship pastors alike but can be critiqued in its sections pertaining to liturgy, benedictions and communion.

Summary

Christ-Centered Worship: Letting the Gospel Shape Our Practice is divided into two parts unpacking the ideas of Gospel Worship and Gospel Worship Resources. The first part of the book deals much with historical worship, a biblical framework for worship, and the mission, aspects, and components of Christ-centered worship. Much of the historical component is shaped by leaders and affirmations of faith from the time of the Reformation and tells of how liturgy or ordering of service communicates certain aspects of the gospel. The theological and structural components in worship are stated ranging from Martin Luther, John Calvin, the Westminster Confession of Faith, and practices of contemporary movements. Regardless of the theological convictions in shaping and framing liturgy, Chapell drives home the point in the last portion of the first half of the book that the local church is always to be a place that evangelizes and edifies the church through gospel worship, builds and orients aspects of worship in light of the gospel, and operates out of components that highlight the necessity of the gospel. “The worship of the church honors the gospel. The worship of the church communicates the gospel. And, the gospel shapes the worship of the church” (100). To Chapell, the worship service is to be a re-telling or a re-presentation of the gospel that Christians need to repeatedly sing, read, hear and the ordering and structure by which a church organizes worship either moves the church towards that end or distorts the gospel message in how it structures its corporate gathering.

The second half of the book provides a basic framework for worship and provides a variety of resources that worship leaders can use in their local assemblies. Chapell works through a suggested model of a call to worship, an affirmation of faith, a confession of sin, and an assurance of pardon. This model follows the biblical pattern of revelation and response as God first engages his people and out of that initial encounter comes confession, repentance, and worship that manifest itself in a number of ways. The grid Chapell provides is a basic and clear way of leading the church to encounter the gospel afresh and anew on any given Sunday. This prescription acknowledges God’s holiness, man’s sinfulness, the sufficiency of Christ’s atoning work, and the reality that peace with God has been made in Christ for all who would repent and believe in the gospel. “Our worship tools are not simply the shackles of a tradition or the idols of our innovation; they are the treasures we mine to offer him radiant love and highest honor” (155). The preceding chapters are filled with various practices, suggestions and resources pertaining to transitions through a worship service, Scripture-reading and its various practices historically, preaching that is Christ-centered, the delivery of charges and benedictions, communion, music styles, and worship service examples.

Critical Evaluation

One of the initial critiques of this book and its handling of liturgical matters in particular stems from Bryan Chapell coming from a Presbyterian tradition. While the book can be immensely helpful to a wide range of leaders from various denominations because of its emphasis on crucial aspects of the gospel perforating worship, there are instances where convictions emerge from a predominant Presbyterian viewpoint. “Often worship becomes staid when particular aspects of the liturgy are arbitrarily or traditionally limited to expression with specific components of worship” (146). This statement is true in any tradition. However, even the use of the term liturgy is often foreign to a number of protestant denominations. While creeds and affirmations of faith are of value and acknowledged from a Baptist perspective, the emphasis that is placed upon such affirmations and liturgies may not be nearly as helpful to those outside of the Presbyterian tradition.

Along the same lines the chapter dealing with benedictions may be difficult for some outside of a more liturgical tradition. The idea of providing a word of blessing or benediction to close a service does not necessitate a gospel or Christ-centered emphasis. “A Benediction can be one of the most memorable and meaningful elements of a worship service” (254). While a benediction can suggest a point of pastoral care or blessing for the church to go out into the world with the favor of God found in the gospel, to communicate that the benediction can be one of the most memorable or meaningful elements of worship is to draw a conclusion outside of what the basis of the book is intended to be about which is Christ-centered worship. Benedictions, affirmations of faith, confessions, and liturgy can often speak more into specific tradition than to actual gospel witness. These various pieces that Chapell describes do not necessarily take away from genuine Christ-centered worship. Affirmations, confessions, benedictions and liturgy have a significant placement in certain traditions but to suggest that they are essential or crucial aspects of what determines Christ-centered worship is not necessarily correct.

The last point of critique within the book comes in Chapell’s discussion around Communion Services. Chapell admits that there are controversies among different churches surrounding this topic, and while it is an essential tie in to discussion about Christ-centered worship, the distinctions about what communion is differs between Chapell and other protestant denominations. “Our traditions, preferences, and circumstances largely determine the practices that enable us to express the common denominators of Communion” (291). Chapell is correct in his assessment. However, his words stating, “one benefit of Christ-centered worship is that the liturgy itself serves as a sacramental function, as does the preaching of the Word” (294) suggests that Chapell is speaking of liturgy, proclamation and communion as something outside of what many evangelical churches would constitute as means of grace. From a Baptist perspective, Communion, ordering of corporate worship, and proclamation should all be Christ-centered in essence but the ways in which they are viewed in comparison to a Presbyterian perspective differ in terms of ordinances, sacraments and means of grace.

While these points of critique are worth noting, the book overall is excellent in much of its handling and consideration of distinguishing Christ-centered worship. The biblical theology that is unpacked, the historical perspective of Luther, Calvin and modern movements, and the detail provided surrounding liturgy or ordering of worship all give every point of detail contained within a worship service ample consideration and thought. Chapell provides many examples of worship services ranging from Presbyterian, Independent Evangelical, Blended Baptist, African American Baptist and the Emergent Church. While there are varying ways to go about leading and structuring a worship service, ultimately the church universal is going to be about the gospel being put on display and communicated in the praises of a unified people. “The goal for our worship should not simply be to honor tradition, or naively to assume there are no abiding truths to guide us, but rather to recognize that God has set an agenda for our worship that takes precedence over human tradition or preference” (101). The agenda that Chapell references is clearly highlighted throughout the book in the common flow of a recognition of God’s character, an acknowledgement of our character, an affirmation of grace, an expression of devotion, a desire for aid in living for God, acquiring knowledge for pleasing God, and living unto God with his blessing. Regardless of tradition or preference, a Christ-centered worship service will be characterized in some fashion by these descriptions, which leads the church into a retelling of the gospel each and every Sunday.

Conclusion

            Christ-Centered Worship: Letting the Gospel Shape our Practice by Dr. Bryan Chapell is an excellent resource to any pastor or worship leader looking to gain insights into historic worship traditions, theology, and consideration about how the gospel should shape the design of corporate worship gatherings. The book aides readers into how to develop worship services in a way that is faithful to Scripture, builds up and edifies the local church, and produces healthy worship inside of the church that is marked by the gospel. While there are points of critique that can be distinguished in the handling of the discussions on liturgy, benedictions and communion, overall this book will be useful and helpful to many church leaders as they consider how to continually structure the story of the gospel.

A.P.T.A.T.-John Piper

Here is how I try to live so that I will be able to say: Not I, but Christ. When presented with a new day or with a moral choice…

A – I acknowledge that without Christ I can do nothing (John 15:5; Romans 7:18).

P – I pray that God would make me love as Jesus loves, and work in me all that is pleasing to him (1 Thessalonians 2:12; Romans 5:21; Hebrews 13:21).

T – I trust the promise of God’s help and strength and guidance (Isaiah 41:10; James 1:5, 6).

A – I act in obedience to God’s word. Doug Heil asked me last Sunday if Philippians 2:12 fit my acronym: “Work out your own salvation with fear and trembling”? I said yes, because look at the ground clause which follows: “for it is God who works in you to will and to do his good pleasure.” Yes! Yes! We act. We obey! But what keeps this action from being a “work of law” is that we have acknowledged our helplessness, prayed for enablement, and trusted that precisely in and under our working and willing it is God who does the work! Therefore our act is a fruit of the Spirit not a work of the flesh.

T – I thank God for whatever good comes. I give him the glory (1 Peter 4:11).
One last thing I would have loved to emphasize Sunday if I had had time: the phrase “hearing of faith” in Galatians 3:5 implies that “faith comes by hearing and hearing by the word of Christ” (Romans 10:17). So we must give ourselves to hearing if faith is to happen day by day in our hearts. Meditate on the word day and night and you will become like a tree planted by streams of water. You will bear the fruit of the Spirit.

APTATing,

Pastor John

Book Review-Engaging with God: A Biblical Theology of Worship

Introduction

One of the most valuable ways students of the Bible can examine a particular topic such as worship throughout the Scriptures is by conducting a study of biblical theology. Biblical theology shows the way God’s revelation is unfolded over the course of redemptive history. In David Peterson’s Engaging with God: A Biblical Theology of Worship readers are invited into the study of worship in both the Old and New Testaments where Peterson explains the way both Israel and the Church have engaged with God. These different terms laid out by God in both Old and New covenants demonstrate not only the commitment, devotion and love of the people for God but the faithfulness, longsuffering, kindness, majesty and glory of God in saving and redeeming a people for his name’s sake. The book is divided into ten parts that walk through the entirety of worship from Genesis to Revelation highlighting multiple aspects of corporate worship among the people of God. Overall, the examination of the different facets of worship through the lens of biblical theology provides study tools in how to mark the different aspects of worship all throughout Scripture, brings relevance to worship to the Church today in how the body of Christ is to engage with God and it leads God’s people in humble gratitude, devotion and worship to appreciate the engagement of God in Christ.

Summary

As previously mentioned, this book is divided into ten distinct sections that help readers to see the full continuity and progression of worship from Genesis to Revelation. Peterson begins the book defining worship as, “an engagement with God on the terms that he proposes and in the way that he alone makes possible” (20). This definition serves as the framework that Peterson uses the remainder of the book as he unfolds what it means for the people of God to enter into worship and fellowship with God. The general framework of the book provided after that overarching definition highlights both Old and New Testaments.

The first two chapters of the book take a broad perspective on worship throughout the Old Testament in looking at aspects such as the sacrificial system, the Jerusalem temple, eschatology, submission, service and respect. There is much emphasis placed here upon the perspective and posture of the people of God. The people are to have a perspective of looking forward eschatologically in light of the temple to a time where God will dwell amongst his people in a different way (Isa. 2:2-3, 44:28, Mi. 4:1-3, Jer. 3:17-18). “These various expectations form an important background for understanding what the New Testament says about the replacement of the temple in Jerusalem” (48). While the Ark of the Covenant, the tabernacle and the later constructed temple were all suppose to signify the dwelling of God amongst his people it also required specific acts and postures in the approach to worship. The Priests were to offer burnt offerings, grain offerings, peace offerings, sin offerings and trespass offerings on behalf of the people. So many of these acts signified worship and yet Israel was to worship in such a posture that demonstrated their total trust, dependency, adoration and love for the Lord. “Acceptable worship in Old Testament terms involves homage, service and reverence, demonstrated in the whole of life” (73). Israel was to remember God’s character, what he had accomplished on their behalf and respond appropriately to him with all their heart, soul, mind and strength (Deut. 6:5).

The last eight chapters unpack various approaches in worship throughout the New Testament in terms of the new temple, new covenant, Christians in Acts, the Apostle Paul, service, the book of Hebrews, the book of Revelation and worship in light of the gospel. In terms of biblical theology, worship throughout the New Testament hinges upon the fulfillment of Jesus Christ providing the full and final atonement for his people upon the cross (Jn. 19:30, 2 Cor. 5:21, Gal. 3:13). This therefore eliminates the need for a sacrificial system, further prophesy, priestly work as Jesus Christ has brought about full atonement, access to God as a mediator for all those who believe and trust in him, fulfilled the offices of prophet, priest and king, and brings about a new and better covenant (Rom. 5:2, Rom. 8:2, Heb. 7:22, Heb. 12:24). Worship in light of this new covenant has the gospel as its center. “Jesus Christ is at the centre of New Testament thinking about worship. He is the ultimate meeting point between God and humanity” (285). This New Testament reality for Peterson shapes all of life as, “the whole of life is to be lived in relation to the cross and to the sanctuary where Christ is enthroned as our crucified saviour and high priest” (286).

Critical Evaluation

Seeing and understanding the unity of the entirety of the Bible is one of the most crucial aspects of Bible interpretation today. In a day and age where the Bible is constantly under attack with many scholars looking to highlight the disunity and unrelated nature of the books of the Bible this book provides readers with one of the major unifying themes all throughout the Scriptures in the aspect of worship. Peterson writes, “Christians of every tradition need to be regularly exposed to the breadth and depth of the Bible’s teaching on worship and to understand how it relates to evangelism, edification, faith and obedience” (293). Students of the Bible need to know how to do biblical theological studies tracing major themes throughout portions of the Scriptures just as Peterson has done in this particular text. His work not only distinguishes worship in Old Testament and New Testament cannons but he also traces biblical theology in light of the whole of Scripture which distinguishes all of the texts examined in a Christological fashion. His final chapter in the book deals with the gospel in a way that is central to the Old Testament and New Testament texts and it magnifies the person and work of Jesus Christ. Every act of Old Testament worship signified, pointed to and was merely a shadow of what was to come in Jesus Christ who is now the hope that Christians cling to. Ministry students as well as pastors need to be able to take from work such as Peterson’s and look at the ways the Bible can be unfolded through the lenses of creation, fall, redemption and restoration.

One of the strengths and possible weaknesses of this book is how it deals and speaks to the Church universal today. The overall body of work primary deals with the biblical text but there is much that could be communicated and dealt with over how this study of worship done through biblical theology impacts and influences local congregations. There are churches all throughout the world that are seeking to bring people into the richness of biblically informed worship. While adequate handling of textual observations and interpretations of texts need to be made, a significant aspect of biblical study is application. Pertinent to biblical theology is the aspect of discipleship. Biblical theology as discipleship brings its recipients into a robust comprehension of worship and its implications for the Church today. While there are portions in the back of the book that deal briefly with application to church life, there remains much that could be added in further expansion about what leaders do with biblical theology and how Christians are invited into the overarching narrative of Scripture and the ways that worship in particular plays into that narrative.

The last marker of notice and evaluation that this book provides, while it is highly exegetical and theological, is how it spurs on the reader in personal devotion and worship of the triune God who is worthy of praise and adoration. This book is filled with rich truth about the vastness of worship all throughout the Bible with its final culmination in Jesus Christ who worshipped the Father perfectly and exchanged his righteousness for man’s sinfulness. Seeing that, “acceptable worship is an engagement with God, through Jesus Christ, in the Holy Spirit-a Christ-centered, gospel-serving, life-orientation” (293) demonstrates that worship is more than merely an hour or two of commitment on Sunday mornings but is to be the dominating, life altering reality of every person who rests under the banner of Jesus Christ and him crucified (1 Cor. 2:2). Worship is the true and right response when one comes into the realization of who God is, who man is, what man deserves, and what God gives in his grace. God’s mercy, favor, and grace extended to sinners in the person of Jesus Christ should ignite and fuel worship in every realm that Peterson discussed in the book. The ties from Old and New Testaments still apply to Christians today in fearing the Lord, walking in reverence and awe of the Lord, and being fully committed and undivided in devotion to the Lord for all that he has accomplished and provides in Christ.

Conclusion

There is always a need for faithful, Biblically reliable resources to aide the Church towards a right understanding and practice of worship. As Peterson presses repeatedly throughout this book worship is, “an engagement with God on the terms that he proposes and in the way that he alone makes possible” (20). Worship is always to be on God’s terms and not upon the desires and preferences of the people who make up local churches or even the pastors who lead local congregations. Readers of Peterson’s Engaging with God: A Biblical Theology of Worship will be left with a robust theological understanding of worship practices, postures and responses that are appropriate for the people of God when engaging with him. While the application in this book is brief in its dealings with local congregations, overall the book rightly handles the word of truth through the discipline of biblical theology in both the Old and New Testaments in a way that pushes readers to take note of the various forms of study done in biblical theology, think thoroughly about the relevance these truths bear on the church today, and an overall personal thrust towards personal worship and adoration for the triune God of the Bible.