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For the Glory of God: Recovering a Biblical Theology of Worship
Current discussions about worship are often driven by pragmatics and personal preferences rather than by the teaching of Scripture. True worship, however, is our response to God's gracious revelation; in order to be acceptable to God, worship must be experienced on God's terms.Respected Old Testament scholar Daniel Block examines worship in the Bible, offering a comprehensive biblical foundation and illuminating Old Testament worship practices and principles. He develops a theology of worship that is consistent with the teachings of Scripture and is applicable for the church today. He also introduces readers to a wide range of issues related to worship. The book, illustrated with diagrams, charts, and pictures, will benefit professors and students in worship and Bible courses, pastors, and church leaders.
408 pages, Kindle Edition
First published August 12, 2014
83 people are currently reading
379 people want to read
About the author
Daniel I. Block
68 books27 followersDaniel I. Block (DPhil, University of Liverpool) is Gunther H. Knoedler Professor of Old Testament at Wheaton College in Wheaton, Illinois. He is the author of several books and numerous essays and has written commentaries on Deuteronomy, Judges-Ruth, and Ezekiel. He has also been involved in the production of the New Living Translation of the Bible and lectures and preaches around the world.
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Displaying 1 - 30 of 33 reviews
April 13, 2016
Certainly there's more right than wrong with what Block is writing. It's no surprise that the real strength of the book is the depth of commentary on Old Testament worship practice. In fairness to Block less material is dedicated to the New Testament simply because there are fewer texts to consider. So I don't see an overt "favoritism" being employed.
Applications drawn broadly are well stated and generally useful to a wide variety of corporate worship settings. Much of what is said needs to be heard by those in Worship ministry.
Ultimately my concern is that the barrier to this becoming a standard "handbook" for Evangelical worship practice lies somewhere in the middle of exegesis and application. While I often agree with many of the broad applications given to conclude each chapter, I'm less convinced of the method used to reach them. Whether it's a peculiar lack of understanding the way that modern western music functions (ch. 9) or the question of what kind of specific scenarios Block has in mind when moves from biblical exegesis to soapbox rant, the hermeneutic employed often leaves a lot to be desired.
So while I personally found it helpful at various points and will most likely reference it, I stop short of a wholesale recommendation for "every worship pastor/leader to read this book". There's simply too much clutter to cut through in order to make it a worthwhile endeavor for most.
Applications drawn broadly are well stated and generally useful to a wide variety of corporate worship settings. Much of what is said needs to be heard by those in Worship ministry.
Ultimately my concern is that the barrier to this becoming a standard "handbook" for Evangelical worship practice lies somewhere in the middle of exegesis and application. While I often agree with many of the broad applications given to conclude each chapter, I'm less convinced of the method used to reach them. Whether it's a peculiar lack of understanding the way that modern western music functions (ch. 9) or the question of what kind of specific scenarios Block has in mind when moves from biblical exegesis to soapbox rant, the hermeneutic employed often leaves a lot to be desired.
So while I personally found it helpful at various points and will most likely reference it, I stop short of a wholesale recommendation for "every worship pastor/leader to read this book". There's simply too much clutter to cut through in order to make it a worthwhile endeavor for most.
March 11, 2017
Though it took me much longer to finish than I anticipated, I found Block's book to be exactly what I was hoping it would be - namely, an incredibly in-depth and Scripture-saturated treatment of the subject of worship. The biblical theology of this book is rich and eye-opening, as Block rightly points out that the Bible describes worship as something that encompasses EVERY area of our lives, not just the songs we sing at church. I foresee myself returning to this book over and over again in the future.
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July 19, 2015Thesis: "True worship involves reverential acts of submission and homage before the divine Sovereign in response to his gracious revelation of himself and in accord with his will."
January 14, 2025
It started off good, but dragged on too long. Block presents some strong analysis in the first few chapters, especially on the Pentateuch, which is his specialty with Deuteronomy, but he makes several blunders later on with his Biblicist hermeneutic. He gives his basic opinion about worship at the beginning arguing for some eclectic view, which he doesn't define well throughout the book:
"But even if we agree that the Scriptures are our ultimate authority for faith and life, we are divided on how we should use the Scriptures in designing corporate Christian worship. On the one hand, some adhere to the regulative principle, which says that true worship involves only components expressly prescribed in Scripture and forbids anything not prescribed. In extreme manifestations, churches that follow this principle reject musical instruments and the singing of songs not based on the Psalms. On the other hand, many prefer the normative principle, which allows Christians to incorporate in their worship forms and practices not forbidden by Scripture, provided they promote order in worship and do not contradict scriptural principles. While the former is quite restrictive, the latter opens doors to creative and expressive worship. Our challenge, then, is ensuring that even when forms of worship are culturally determined, the principles underlying them are biblically rooted and theologically formed" (pg. 2-3).
He argues for continuity in worship between the OT & NT for worship, but provides minimal analysis for NT texts such as Ephesians 5:19 in comparison to Old Testament texts on worship:
"Although most assume that unless the New Testament reiterates notions found in the First Testament the latter are obsolete, we should probably assume the opposite: unless the New Testament expressly declares First Testament notions obsolete, they continue. This may account for the relative silence of the New Testament on many matters, including creation, certain ethical issues, and principles of worship. Since the same Holy Spirit inspired all of Scripture, we should not hesitate to go to the First Testament to seek the mind of God for us" (pg. 7-8).
He makes this brief statement for Ephesians 5:19 and similar texts, but fails to defend how he arrived at his conclusion. I was expected more engagement with sources taking the opposite view:
"Singing Scripture. In addition to hearing the Scriptures read, Paul encouraged Christians to sing or recite the Psalms to each other (1 Cor. 14:26; Eph. 5:18–19; Col. 3:16). These were probably the Psalms of the First Testament put to new melodies by Christians, Christian odes inspired by the Psalter, and other songs/poems embedded in First Testament narratives and the Prophets. James’s call for the cheerful to sing praises in 5:13 may also refer to odes from the Psalter" (pg. 189).
His longer argument against the exclusive psalmody position is to deny that the canon of the Psalter was established in the Old Testament. He claims it was not in its final form until the time of Christ, therefore it could not have been used exclusively for OT worship. This is based on his textual critical views of differences in ancient manuscripts for versions of the Hebrew and Greek Psalter:
"The contours of the Psalter may have been established by the time the books of Chronicles were written, but variations among the Masoretic text, the LXX, and the Dead Sea Scrolls suggest that the shape and contents of the Psalter were not settled until the time of Christ. In the postexilic period many psalms written over the centuries were gathered into five collections, corresponding to the five books of the Torah. Doxologies at the ends of Psalms 41; 72; 89; and 106 mark the boundaries of these collections, with Psalm 150 serving as a final exclamation of praise to YHWH. The Psalter contains a vast collection of liturgies, meditations, prayers, and hymns, not only to be used in corporate worship but also to inspire and guide believers in every circumstance: when in need of rescue from enemies, healing from illness, vindication in the face of false accusations, and forgiveness for sin; when celebrating personal or communal experiences of divine grace; when bringing sacrifices to the temple; and when the nation was gathered in Jerusalem for the annual pilgrim festivals (Passover, Weeks, Booths)" (pg. 230).
One of the worst sections is when Block describes the doctrine of God and describes God as "reacting to sinners" solely based on the Hebrew root nhm, commonly translated as "to repent, to regret, to change one's mind".
"But what does it mean for God to change his mind? This issue is extremely complex, and a full response is beyond the scope of this discussion. However, in answering this question, we should avoid two extremes. First, contrary to the view of some open theists, the expression does not mean that events occur out of God’s control or that outcomes catch him by surprise. Second, contrary to the view of extreme Calvinists, the expression is not merely an anthropomorphic or anthropopathic way of portraying God (metaphorically portraying him as if he were human). Nor may we dismiss the cases cited above as purely hypothetical: Moses certainly did not" (pg. 202-203).
Block incorrectly argues that God must have "passion" otherwise he would be like the idols in the Old Testament from the other nations. He is again reading back his modern view of passion anachronistically into the text and the 17th century confessions, not supporting his view with actual arguments or exegesis:
"On the contrary, YHWH’s passion separates him from other so-called deities. He is not an idol of stone or wood, without feeling or heart, and therefore insensitive to the cries of his people or the intercession of a righteous man (James 5:16). While God is indeed sovereign over all, and while he is indeed immutable and changeless in his character, he is also a dynamic, living person who treasures his relationship with people. He responds to human sin with anger, but he reacts to repentant sinners with grace and mercy. God sees their deeds, knows their hearts, and responds accordingly. Herein lies our hope whenever we pray. In the mystery of divine providence, the free actions of human beings are significant. Because he is immutable in his character, changes in external circumstances move God to change his response. According to the Scriptures, God relents when people threatened with judgment turn from their wickedness to righteousness or change their own minds about their status and actions. As these texts demonstrate, God relents when a righteous person intercedes on behalf of those threatened with judgment (cf. also Amos 7:1–6)" (pg. 203).
"But even if we agree that the Scriptures are our ultimate authority for faith and life, we are divided on how we should use the Scriptures in designing corporate Christian worship. On the one hand, some adhere to the regulative principle, which says that true worship involves only components expressly prescribed in Scripture and forbids anything not prescribed. In extreme manifestations, churches that follow this principle reject musical instruments and the singing of songs not based on the Psalms. On the other hand, many prefer the normative principle, which allows Christians to incorporate in their worship forms and practices not forbidden by Scripture, provided they promote order in worship and do not contradict scriptural principles. While the former is quite restrictive, the latter opens doors to creative and expressive worship. Our challenge, then, is ensuring that even when forms of worship are culturally determined, the principles underlying them are biblically rooted and theologically formed" (pg. 2-3).
He argues for continuity in worship between the OT & NT for worship, but provides minimal analysis for NT texts such as Ephesians 5:19 in comparison to Old Testament texts on worship:
"Although most assume that unless the New Testament reiterates notions found in the First Testament the latter are obsolete, we should probably assume the opposite: unless the New Testament expressly declares First Testament notions obsolete, they continue. This may account for the relative silence of the New Testament on many matters, including creation, certain ethical issues, and principles of worship. Since the same Holy Spirit inspired all of Scripture, we should not hesitate to go to the First Testament to seek the mind of God for us" (pg. 7-8).
He makes this brief statement for Ephesians 5:19 and similar texts, but fails to defend how he arrived at his conclusion. I was expected more engagement with sources taking the opposite view:
"Singing Scripture. In addition to hearing the Scriptures read, Paul encouraged Christians to sing or recite the Psalms to each other (1 Cor. 14:26; Eph. 5:18–19; Col. 3:16). These were probably the Psalms of the First Testament put to new melodies by Christians, Christian odes inspired by the Psalter, and other songs/poems embedded in First Testament narratives and the Prophets. James’s call for the cheerful to sing praises in 5:13 may also refer to odes from the Psalter" (pg. 189).
His longer argument against the exclusive psalmody position is to deny that the canon of the Psalter was established in the Old Testament. He claims it was not in its final form until the time of Christ, therefore it could not have been used exclusively for OT worship. This is based on his textual critical views of differences in ancient manuscripts for versions of the Hebrew and Greek Psalter:
"The contours of the Psalter may have been established by the time the books of Chronicles were written, but variations among the Masoretic text, the LXX, and the Dead Sea Scrolls suggest that the shape and contents of the Psalter were not settled until the time of Christ. In the postexilic period many psalms written over the centuries were gathered into five collections, corresponding to the five books of the Torah. Doxologies at the ends of Psalms 41; 72; 89; and 106 mark the boundaries of these collections, with Psalm 150 serving as a final exclamation of praise to YHWH. The Psalter contains a vast collection of liturgies, meditations, prayers, and hymns, not only to be used in corporate worship but also to inspire and guide believers in every circumstance: when in need of rescue from enemies, healing from illness, vindication in the face of false accusations, and forgiveness for sin; when celebrating personal or communal experiences of divine grace; when bringing sacrifices to the temple; and when the nation was gathered in Jerusalem for the annual pilgrim festivals (Passover, Weeks, Booths)" (pg. 230).
One of the worst sections is when Block describes the doctrine of God and describes God as "reacting to sinners" solely based on the Hebrew root nhm, commonly translated as "to repent, to regret, to change one's mind".
"But what does it mean for God to change his mind? This issue is extremely complex, and a full response is beyond the scope of this discussion. However, in answering this question, we should avoid two extremes. First, contrary to the view of some open theists, the expression does not mean that events occur out of God’s control or that outcomes catch him by surprise. Second, contrary to the view of extreme Calvinists, the expression is not merely an anthropomorphic or anthropopathic way of portraying God (metaphorically portraying him as if he were human). Nor may we dismiss the cases cited above as purely hypothetical: Moses certainly did not" (pg. 202-203).
Block incorrectly argues that God must have "passion" otherwise he would be like the idols in the Old Testament from the other nations. He is again reading back his modern view of passion anachronistically into the text and the 17th century confessions, not supporting his view with actual arguments or exegesis:
"On the contrary, YHWH’s passion separates him from other so-called deities. He is not an idol of stone or wood, without feeling or heart, and therefore insensitive to the cries of his people or the intercession of a righteous man (James 5:16). While God is indeed sovereign over all, and while he is indeed immutable and changeless in his character, he is also a dynamic, living person who treasures his relationship with people. He responds to human sin with anger, but he reacts to repentant sinners with grace and mercy. God sees their deeds, knows their hearts, and responds accordingly. Herein lies our hope whenever we pray. In the mystery of divine providence, the free actions of human beings are significant. Because he is immutable in his character, changes in external circumstances move God to change his response. According to the Scriptures, God relents when people threatened with judgment turn from their wickedness to righteousness or change their own minds about their status and actions. As these texts demonstrate, God relents when a righteous person intercedes on behalf of those threatened with judgment (cf. also Amos 7:1–6)" (pg. 203).
July 15, 2017
There is much I agree with in this book. I especially respect the author's evident godliness and desire to worship biblically. And he is clearly incredibly well-versed in the Old Testament.
That said, I think his fundamental theological method is confusing, if not inaccurate. His use of "First Testament-New Testament" labels is instructive, and I think reflects a failure to appreciate the discontinuity between the Old and New Testaments in light of the coming of Christ. (Significantly, he does not discuss the clear NT emphasis, foreshadowed in OT prophecies of the NC, on the pouring out of the Spirit as a change in redemptive-historical epochs.) So he tends to flatten the distinction between the covenants. Some helpful points overall, but this methodological weakness left me disagreeing with many of his conclusions.
That said, I think his fundamental theological method is confusing, if not inaccurate. His use of "First Testament-New Testament" labels is instructive, and I think reflects a failure to appreciate the discontinuity between the Old and New Testaments in light of the coming of Christ. (Significantly, he does not discuss the clear NT emphasis, foreshadowed in OT prophecies of the NC, on the pouring out of the Spirit as a change in redemptive-historical epochs.) So he tends to flatten the distinction between the covenants. Some helpful points overall, but this methodological weakness left me disagreeing with many of his conclusions.
January 26, 2024
For the Glory of God: Recovering a Biblical Theology of Worship is both an insightful investigation into the meaning of true worship in antiquity and an authoritative offering for today’s Christian church. Daniel I. Block, Professor Emeritus of the Old Testament at Wheaton College, uses his knowledge and experience to create a volume that is rich with detail, tradition, and exposition. Block draws upon his lifelong church experiences in which his formative years were shaped by the Mennonite Brethren, but for the last five decades, he has attended Baptist and independent congregationalist churches. His faith has allowed him to recognize the “complexity of the biblical picture” and to formulate a definition of proper worship: “True worship involves reverential human acts of submission and homage before the divine Sovereign in response to his gracious revelation of himself and in accord with his will.” This broad definition, which readers will discover verbatim in all thirteen chapters, frames Block’s exploration of a myriad of worship acts including daily activities, family life, church ordinances, scripture, prayer, music, offerings, drama, and leadership. Glory carries itself with a measure of approachable dignity. Crafted by a man who has spent his life in pursuit of God, the book’s thematic flavor becomes akin to a menu, one which extends a warm invite to a hearty, literary meal.
The academic tone of Block’s work is comfortable and welcome. Block consistently asks his readers to consider the biblical—the scriptural—nature of worship. In so doing, he relegates our human desires and feelings to a subordinate place in proper worship. He writes that “the goal of authentic worship is the glory of God rather than the pleasure of human beings…whims of fallen humanity.” The Old Testament (OT) takes a central place in Block’s theology. While he concedes a need for clarity and adjustments after the birth of our Messiah, he is cautious about discarding OT worship practices. The first three chapters of Glory offer a short compendium of Block’s thoughts about the nature, purpose, and subject of Christian worship. Therein, Block concedes “the forms have changed—the sacrifices, the Levitical priesthood, and the temple have all been declared passé through the death and resurrection of Jesus,” but the OT remains instructional for modern worship. I think his case is strong, and his points are astute. The OT offers a foundation for understanding the nature of our unchanging God and challenges modern Christians to reflect upon our posture in worship. I would add, though, that Block does himself a slight disservice when he writes that “Jesus does not declare the old theology obsolete” because he invites an elephant into the room and then refuses to address it. Scripture does offer, “In speaking of a new covenant, he [God] has made the first one obsolete, and what is obsolete and growing old will soon disappear” (Heb 8:13 NRSVUE). Technically, Block is correct that Jesus does not declare the old theology obsolete, but Block misses an opportunity to clearly elucidate his thoughts in light of the Hebrews passage that is brought to mind by Block’s statement about Jesus.
Chapters four through thirteen make a shift toward discrete practices of worship—ones engaged by individuals (in daily, family, and work life) and the whole church (especially in reference to liturgy, sacred space, and leadership). Block writes that he arranged the “material topically rather than serially,” and I appreciate his efforts to create compact units of study that can stand alone. I also commend that each section has a practical application for modern worship; the sections are heavily influenced by OT material, but Block always includes NT material and acknowledges the challenge of committing to authentic biblical worship in our modern lives. Block’s pragmatic approach to ensuring continuity across the chapters provides guidance and stability to a potentially dizzying list of worship practices.
Highlighting a single chapter can illustrate Block’s methodical approach to organization. Chapter 7, “Hearing and Proclaiming the Scriptures in Worship,” begins with the requisite definition of worship before he even begins his discussion. Block then begins with OT material; in this particular chapter, Block introduces the reader to the use of Torah in worship. He then labels each subsection, and busy teachers such as myself will likely applaud such detailed categorization. The first subsection in Block’s Torah discussion is the Decalogue, and he soon moves to Levitical codes of holiness, and Deuteronomic material. He provides solid descriptive material, but he then transitions toward uses of scripture in OT and NT periods. Finally, Block concludes with a section on “Implications for Using the Scriptures in Worship Today.” In similar fashion, every chapter of Glory systematically overflows with exegetical information, theological associations, and evangelical advice for modern worship.
Moving from form to content, Block’s focus on exclusivity is as noteworthy as it is controversial, and the matter begs for a fair discussion. Although Block acknowledges that “the call to salvation is unconditional,” he concludes that “the invitation to worship is neither universal nor unconditional.” His call to exclusivity in Christian worship is a pervasive thread in nearly every chapter. In a world where inclusivity has come to represent a progressive axiom declaring all people worthy of belonging wherever they desire to belong, Block offers that OT worship required completion of ceremonial prerequisites—God’s holiness demanded ritual cleanliness. Furthermore, Block correctly notes that the biblical psalmist does not shout, “‘Come one, come all! Come as you are!’ Rather, he specifies four prerequisites to acceptance from God: clean hands, a pure heart, no compromised affections, and no false oaths.” Although Block’s admonition contains hints of sarcasm in my opinion, the warning is clear: proper worship is exclusive in both the OT and NT, and Block is not content to stop there. He reminds readers of Paul’s warning to the Corinthians, wherein believers who tolerate division and injustice while still partaking of the Lord’s supper show contempt for the church (1 Cor 11:17–34). Block advises, “Let us examine ourselves to ensure that we do not presume upon a favorable response and participate in worship unworthily.” In regards to baptism, Block reminds readers that Jesus establishes a church that is composed of repentant believers who confess Christ as Savior—people who have circumcised hearts and the indwelling Spirit. For the Lord’s Supper, Block declares the invitation “is not extended to all; uninvited guests who eat of the bread and drink of the cup” will receive divine judgement. Finally, Block asserts that worship music excludes some people—“for the unregenerate to sing ‘Amazing Grace’ is fundamentally incongruous, if not outrightly blasphemous.” In Block’s paradigm, true worship demands exclusivity because right worship is participation in God’s holiness.
Block’s full-throttle use of Hebrew and Greek transliteration is impressive, but Block uses diacritical marks in lieu of a simple English transliteration (for example, Block uses Šābūʿôṯ instead of writing Shavuot ), and a chart that provides a refresher on such marks would have been helpful. Additionally, I found his use of YHWH to be distracting; I personally would have preferred him to use the more conventional LORD or reference the Hebrew tetragrammaton, יהוה, especially since Block admits that Christians do not have an undisputed agreement upon pronunciation of God’s name in the original language. I also found it curious that Block never advocates for Christians to learn the biblical languages in his chapter on “Hearing and Proclaiming the Scriptures in Worship.” I am sure he would never assume that all Christians would do so, but the suggestion seems reasonable. In fact, I am surprised that Block did not analyze the use of various translations in church services. I recently heard a pastor quote from The Message during service, and while I have no strict opposition against the use of modern idiomatic paraphrasing in certain contexts, I am curious about Block’s thoughts.
Finally, Block sometimes makes comments that are rather harsh and judgmental (which I recognize because I also engage in that error). I offer three examples:
• Block states that people do not speak of physically bending the knee in church, which shows “how uninterested people are in truly biblical worship.”
• He generalizes church attendance in writing, “By the time we arrive at church, we are out of breath, our tempers are short, and we have scarcely had worship on our minds.”
• He unwittingly insults Christians in declaring that we have a low view of scripture reading in church because “our voice and our interpretation have become more important than the sacred Word of God.”
I do not presume to think that Block is intentionally impolite to his fellow Christians; I prefer to think that he is simply unaware of the way that his words scathingly penetrate his own diligent readers who hope to offer the true and proper worship that Block is so eager to reveal.
The academic tone of Block’s work is comfortable and welcome. Block consistently asks his readers to consider the biblical—the scriptural—nature of worship. In so doing, he relegates our human desires and feelings to a subordinate place in proper worship. He writes that “the goal of authentic worship is the glory of God rather than the pleasure of human beings…whims of fallen humanity.” The Old Testament (OT) takes a central place in Block’s theology. While he concedes a need for clarity and adjustments after the birth of our Messiah, he is cautious about discarding OT worship practices. The first three chapters of Glory offer a short compendium of Block’s thoughts about the nature, purpose, and subject of Christian worship. Therein, Block concedes “the forms have changed—the sacrifices, the Levitical priesthood, and the temple have all been declared passé through the death and resurrection of Jesus,” but the OT remains instructional for modern worship. I think his case is strong, and his points are astute. The OT offers a foundation for understanding the nature of our unchanging God and challenges modern Christians to reflect upon our posture in worship. I would add, though, that Block does himself a slight disservice when he writes that “Jesus does not declare the old theology obsolete” because he invites an elephant into the room and then refuses to address it. Scripture does offer, “In speaking of a new covenant, he [God] has made the first one obsolete, and what is obsolete and growing old will soon disappear” (Heb 8:13 NRSVUE). Technically, Block is correct that Jesus does not declare the old theology obsolete, but Block misses an opportunity to clearly elucidate his thoughts in light of the Hebrews passage that is brought to mind by Block’s statement about Jesus.
Chapters four through thirteen make a shift toward discrete practices of worship—ones engaged by individuals (in daily, family, and work life) and the whole church (especially in reference to liturgy, sacred space, and leadership). Block writes that he arranged the “material topically rather than serially,” and I appreciate his efforts to create compact units of study that can stand alone. I also commend that each section has a practical application for modern worship; the sections are heavily influenced by OT material, but Block always includes NT material and acknowledges the challenge of committing to authentic biblical worship in our modern lives. Block’s pragmatic approach to ensuring continuity across the chapters provides guidance and stability to a potentially dizzying list of worship practices.
Highlighting a single chapter can illustrate Block’s methodical approach to organization. Chapter 7, “Hearing and Proclaiming the Scriptures in Worship,” begins with the requisite definition of worship before he even begins his discussion. Block then begins with OT material; in this particular chapter, Block introduces the reader to the use of Torah in worship. He then labels each subsection, and busy teachers such as myself will likely applaud such detailed categorization. The first subsection in Block’s Torah discussion is the Decalogue, and he soon moves to Levitical codes of holiness, and Deuteronomic material. He provides solid descriptive material, but he then transitions toward uses of scripture in OT and NT periods. Finally, Block concludes with a section on “Implications for Using the Scriptures in Worship Today.” In similar fashion, every chapter of Glory systematically overflows with exegetical information, theological associations, and evangelical advice for modern worship.
Moving from form to content, Block’s focus on exclusivity is as noteworthy as it is controversial, and the matter begs for a fair discussion. Although Block acknowledges that “the call to salvation is unconditional,” he concludes that “the invitation to worship is neither universal nor unconditional.” His call to exclusivity in Christian worship is a pervasive thread in nearly every chapter. In a world where inclusivity has come to represent a progressive axiom declaring all people worthy of belonging wherever they desire to belong, Block offers that OT worship required completion of ceremonial prerequisites—God’s holiness demanded ritual cleanliness. Furthermore, Block correctly notes that the biblical psalmist does not shout, “‘Come one, come all! Come as you are!’ Rather, he specifies four prerequisites to acceptance from God: clean hands, a pure heart, no compromised affections, and no false oaths.” Although Block’s admonition contains hints of sarcasm in my opinion, the warning is clear: proper worship is exclusive in both the OT and NT, and Block is not content to stop there. He reminds readers of Paul’s warning to the Corinthians, wherein believers who tolerate division and injustice while still partaking of the Lord’s supper show contempt for the church (1 Cor 11:17–34). Block advises, “Let us examine ourselves to ensure that we do not presume upon a favorable response and participate in worship unworthily.” In regards to baptism, Block reminds readers that Jesus establishes a church that is composed of repentant believers who confess Christ as Savior—people who have circumcised hearts and the indwelling Spirit. For the Lord’s Supper, Block declares the invitation “is not extended to all; uninvited guests who eat of the bread and drink of the cup” will receive divine judgement. Finally, Block asserts that worship music excludes some people—“for the unregenerate to sing ‘Amazing Grace’ is fundamentally incongruous, if not outrightly blasphemous.” In Block’s paradigm, true worship demands exclusivity because right worship is participation in God’s holiness.
Block’s full-throttle use of Hebrew and Greek transliteration is impressive, but Block uses diacritical marks in lieu of a simple English transliteration (for example, Block uses Šābūʿôṯ instead of writing Shavuot ), and a chart that provides a refresher on such marks would have been helpful. Additionally, I found his use of YHWH to be distracting; I personally would have preferred him to use the more conventional LORD or reference the Hebrew tetragrammaton, יהוה, especially since Block admits that Christians do not have an undisputed agreement upon pronunciation of God’s name in the original language. I also found it curious that Block never advocates for Christians to learn the biblical languages in his chapter on “Hearing and Proclaiming the Scriptures in Worship.” I am sure he would never assume that all Christians would do so, but the suggestion seems reasonable. In fact, I am surprised that Block did not analyze the use of various translations in church services. I recently heard a pastor quote from The Message during service, and while I have no strict opposition against the use of modern idiomatic paraphrasing in certain contexts, I am curious about Block’s thoughts.
Finally, Block sometimes makes comments that are rather harsh and judgmental (which I recognize because I also engage in that error). I offer three examples:
• Block states that people do not speak of physically bending the knee in church, which shows “how uninterested people are in truly biblical worship.”
• He generalizes church attendance in writing, “By the time we arrive at church, we are out of breath, our tempers are short, and we have scarcely had worship on our minds.”
• He unwittingly insults Christians in declaring that we have a low view of scripture reading in church because “our voice and our interpretation have become more important than the sacred Word of God.”
I do not presume to think that Block is intentionally impolite to his fellow Christians; I prefer to think that he is simply unaware of the way that his words scathingly penetrate his own diligent readers who hope to offer the true and proper worship that Block is so eager to reveal.
February 27, 2017
One of the best theology books I've read. Daniel Block is rigorous and thoughtful in his study of biblical passages on worship. More than that, though this book has both deepened my worship and even made me more excited to worship God, which is not something I normally get from theological treatises like this.
With regards to the content, Block has an exceptional ability to deliver very nuanced and careful theological arguments in ways that non-theologians can understand. As a result, I felt like this book was both more rigorous and more accessible than many other theological books I read--which is an incredibly rare find. The argumentation was careful, the reasoning was thoughtful, and the applications were thought-provoking. Block rarely went with the generic answers for worship, but he also defended his positions with a lot of Scripture. While I didn't agree with all of Block's conclusions, he certainly made me think a lot more about the way we do things!
All of this would have made it a good read. But like I said previously, it is the applicational nature of this book that really made it a stellar read for me. I read this over the course of several Sunday afternoons, and every time without fail, this book made me more excited and prepared to attend evening worship service. Application & rigorous theology aren't always found together, but they should, and when they are combined like this, the book becomes simply phenomenal. Simply put, For the Glory of God is a gem and I highly recommend it.
Rating: 4.5-5 Stars (Extremely Good).
With regards to the content, Block has an exceptional ability to deliver very nuanced and careful theological arguments in ways that non-theologians can understand. As a result, I felt like this book was both more rigorous and more accessible than many other theological books I read--which is an incredibly rare find. The argumentation was careful, the reasoning was thoughtful, and the applications were thought-provoking. Block rarely went with the generic answers for worship, but he also defended his positions with a lot of Scripture. While I didn't agree with all of Block's conclusions, he certainly made me think a lot more about the way we do things!
All of this would have made it a good read. But like I said previously, it is the applicational nature of this book that really made it a stellar read for me. I read this over the course of several Sunday afternoons, and every time without fail, this book made me more excited and prepared to attend evening worship service. Application & rigorous theology aren't always found together, but they should, and when they are combined like this, the book becomes simply phenomenal. Simply put, For the Glory of God is a gem and I highly recommend it.
Rating: 4.5-5 Stars (Extremely Good).
October 17, 2014
There might never be an end to worship wars this side of heaven, but for a topic that has been so hotly fought over, it is surprising to see not many books on the theology/biblical theology of worship. What comes to my mind immediately about this topic is the book by David Peterson “Engaging with God”. But now, I think there is another solid contribution on this topic.
Daniel Block has written a 400+ page study on the biblical theology of worship. This book according to the author, in contrast to the one by Peterson, is able to present more deeply the topic of worship from the Old Testament, and after i’ve finish this book, I fully agree with him!
Block has done a comprehensive study on worship, he examines all the nooks and crannies of worship, and in my opinion has truly left no stones unturned (maybe other than spiritual gifts bit).
It would make this review far too long to examine every topic within the book. So I will give broad comments on book as a whole. First Block brings the readers to see how the audience in OT and NT first understood worship, giving many valuable insights to this topic that is not often found elsewhere. From it, he derives his definition of worship, which he expands in the chapters that follows.
Block then logically moves from point to point within his definition and covers everything within the topic of worship. He would first examines from the Old Testament (he uses the word First Testament instead) what it says about the topic, discuss about them in their context, and make a quick summary based on what is covered. Then he will move to the new Testament, and examine what has changed/remained, and explaining why these changes have happened. Sometimes, for certain topics, he would also enlarge his findings to the records found in the early churches. Next he moves on to give some of his suggestions or thoughts on the particular topics and what it implies for us today.
Block’s observation from the text has been very detail, showing his depth of research and work put into this book. Block’s suggestions and thoughts often found at the end of each chapters was also very perceptive. Through them he guides readers to think even more deeply about these topics and how that should affect our worship.
One tiny critique to this book, in his definition, Block defines worship only as human acts, however don't the angels in heaven also worship the Lord alongside with us? This lack however will in no way affect the content of the book.
This might not be Block’s magnum opus book for the laymen, but will surely be one of the best reference book on worship for a long time to come. Highly recommended for pastors and worship leaders to think deeply, biblically on this topic. Be warned though, to complete this book will be no walk in the park, but you will be deeply rewards for your efforts, and thankful to God for what Block has done for the christian community.
Rating: 5 / 5
Disclaimer: I was given this book free from the publisher in exchange for an honest review.
Daniel Block has written a 400+ page study on the biblical theology of worship. This book according to the author, in contrast to the one by Peterson, is able to present more deeply the topic of worship from the Old Testament, and after i’ve finish this book, I fully agree with him!
Block has done a comprehensive study on worship, he examines all the nooks and crannies of worship, and in my opinion has truly left no stones unturned (maybe other than spiritual gifts bit).
It would make this review far too long to examine every topic within the book. So I will give broad comments on book as a whole. First Block brings the readers to see how the audience in OT and NT first understood worship, giving many valuable insights to this topic that is not often found elsewhere. From it, he derives his definition of worship, which he expands in the chapters that follows.
Block then logically moves from point to point within his definition and covers everything within the topic of worship. He would first examines from the Old Testament (he uses the word First Testament instead) what it says about the topic, discuss about them in their context, and make a quick summary based on what is covered. Then he will move to the new Testament, and examine what has changed/remained, and explaining why these changes have happened. Sometimes, for certain topics, he would also enlarge his findings to the records found in the early churches. Next he moves on to give some of his suggestions or thoughts on the particular topics and what it implies for us today.
Block’s observation from the text has been very detail, showing his depth of research and work put into this book. Block’s suggestions and thoughts often found at the end of each chapters was also very perceptive. Through them he guides readers to think even more deeply about these topics and how that should affect our worship.
One tiny critique to this book, in his definition, Block defines worship only as human acts, however don't the angels in heaven also worship the Lord alongside with us? This lack however will in no way affect the content of the book.
This might not be Block’s magnum opus book for the laymen, but will surely be one of the best reference book on worship for a long time to come. Highly recommended for pastors and worship leaders to think deeply, biblically on this topic. Be warned though, to complete this book will be no walk in the park, but you will be deeply rewards for your efforts, and thankful to God for what Block has done for the christian community.
Rating: 5 / 5
Disclaimer: I was given this book free from the publisher in exchange for an honest review.
October 4, 2016
Block has written a great and comprehensive book on worship. The book is twelve chapters focusing on different aspects of worship. Each chapter reviews the scriptural material related to that topic and Block summarizes that material with an almost always insightful conclusion that the church would do well to ponder.
Block is very interested in getting past the "worship wars" for the term itself shows that worship has become a source of division, rather than unity. Yet he realizes this is no small matter, but must be dealt with biblically, and advocates on either side may not care for all the Bible has to say on the matter.
After his introductory remarks in the first chapter, he writes of "The Object of Worship" in chapter two. He rather obviously concludes that God the Father, and his Son, Jesus Christ, are the objects of worship. Yet, not so obviously, he argues that nowhere in Scripture is the Holy Spirit spoken of as an object of worship. This may at first seem shocking, but upon further consideration, there is great insight here. He argues instead, that we worship "in the Spirit" and "through the Spirit".
He writes, "True Christian worship focuses particularly on Christ, through whose sacrificial death and justifying work sinners are qualified to for worship, and through whose resurrection they hope in eternal life and worship in the presence of God." p. 53. He argues that this does "raise questions about the way Christians deal with the Spirit in worship" particularly Pentecostalism, contemporary Christian music, and in prayers.
Next is "The Subject of Worship" in chapter three. He concludes that "God establishes the grounds for participation" in corporate worship. He argues that the church has lost its sense of need to prepare for worship--beginning the night before. We ought to be concerned that our worship is acceptable to the Lord. This requires holiness, confession of sin, assurance of forgiveness. We must "avoid all contamination from going after other gods and compromising ourselves with what is unclean." p. 80 How often do we think in such terms?
Block is insistent, as all good theologians must be, that worship is not just a corporate act, nor is it just singing. Instead, we worship in all of life. Chapter four is "Daily Life as Worship" which focuses on the need to obey the Lord. In the "First Testament", as Block prefers to call it, this meant keeping Torah. He writes, "This is true worship: consistent reverential acts of submission and homage before the divine Sovereign in response to his gracious revelation of himself and in accord with his will." p. 90 He concludes the chapter, "Those who fear YHWH, walk in his ways, demonstrate love for him, and serve him alone--such people show their vassalage in scrupulous but joyful obedience." p. 107
The next chapter "Family Life and Work and Worship" might be the most shocking of all chapters, for in it, he writes that the biblical support for "formal family worship" is "embarrassingly limited." p. 109. Leading with this, he does then argue that "all domestic activities" should be characterized as acts of worship. He reviews the Scriptural definition of family, how the Bible speaks of worship in the context of the family, and then discusses what worship looks like in the context of marriage, fatherhood, motherhood, childhood, senior citizenship, family, work, and vocation. Much of his emphasis is upon work. He concludes, "Although the line between consuming ourselves with work and working to our full capacity as stewards of God is fine, we need to work like an ox and relax like a lily. That is the challenge of work as worship." p. 139
Chapter six is "The Ordinances of Worship" in which he focuses primarily upon baptism and the Lord's supper. He asserts that baptism and the Lord's Supper are rightfully "linked." p. 166 He also encourages frequent observance of the Lord's Supper, saying "the New Testament ideal of a weekly observance is the most honoring to the Lord and the most spiritually renewing for his people." p. 166-167
One of the most glaring faults in the modern church is how little God's Word is read in corporate worship, the focus of chapter seven, "Hearing and Proclaiming the Scriptures in Worship." He writes, "...evangelicals must rediscover that the Scriptures were written to be heard; they were not written primarily to be preached." That really runs contrary to modern reformed thought, but Block's desire is faithfulness to Scripture, not reinforcing what we already believe. He provocatively writes,"At best, the Scriptures are read piecemeal and impatiently, that we might get to the sermon--for our voice and our interpretation have become more important than the sacred Word of God." p. 190 He then lists six practical tips to give God's Word a greater presence in worship. 1) Devote more time to reading the Scriptures. 2) Read large blocks of Scripture at a time. 3) Promote an atmosphere of reverence when reading the Scriptures. 4) Promote the expository reading of Scripture. 5) Prepare spiritually for the ministry of reading. 6) Subordinate the sermon to the Scripture.
Chapter eight is "Prayer as Worship." He concludes of prayer, in corporate worship, "...in the Scriptures prayers offered publicly on behalf of the congregation exhibit a significant rise in the literary register, so that many are cast in extremely sophisticated poetry." He continues, "If corporate worship involves a corporate audience with the great King, surely the language of communication should adapt to the situation. Furthermore, since those who lead the community in prayer speak not for themselves but for all, such a prayer must be disciplined, subordinating idiosyncratic interests and preferences to common concerns: the glory of God, the corporate celebration of his grace, and joint pleas for forgiveness." p. 218
Block doesn't get to music until chapter 9, which may surprise some, as worship has practically become synonymous with worship music. He does give many more pages to his conclusions about music than most of the other chapters "because music has become arguably the most divisive factor in North American evangelicalism. I will highlight what I thought were the most interesting. Block writes, "evangelicals must rediscover the goal of congregational worship and of all ministry is the glory of God, and that God the Father and God the Son are most glorified when we sing of them and not of ourselves. This reminds us that our songs must be about God's love for us, not about our love for him." p. 236 He elaborates that songs sining of our love for him, "virtually demand that God must accept my verbal expressions of love. However, as Cain learned, acceptability to God is determined not by cultic expressions of devotion but by one's life." p. 238
Next, "evangelicals must rediscover that God approves of music rich in content and varied in style." He adds "musical form matters." "If wise persons recognize the order in the universe and let that order govern their lives, then the symmetry and harmony of their music will celebrate that order and praise the Creator responsible for it. Resisting the chaotic, the disjunctive, and the creative merely for the sake of creativity, robust hymns of praise and thanksgiving inspire and energize by reflecting the perfections of God and the design of his creation." p. 240 He goes on to write, "This does not mean that truly worshipful music is always in a major key, upbeat, and bright... Inspired music may indeed begin in a minor key, confessing the brokenness of the fallen world in general and our lives in particular, but like many psalms, it should end in a major key, celebrating the hope that Christ offers and the peace and joy that he gives."
Still on this point, he writes, "If the sacred spaces where we worship are microcosms of Eden and an ideally ordered world, then expressions of that order will be countercultural. This means that the primary cues for appropriate music will be taken not from the world, which gives full vent to chaos and dysfunction and intentionally resists order, but from heaven, the place of our primary citizenship."
His last point is that "evangelicals must rediscover that truly worshipful music is primarily congregational and unites the body of Christ." p. 242 With this in mind, he offers a "distributive approach" to worship "which suggests a healthier centrifugal picture of reaching out and ministering to each other." p. 243 He suggests we use music to serve the other, rather than ourselves, which is what the "blended" approach boils down to.
He concludes the chapter on music with five considerations. The last is the most poignant, "Over time, worshiper's musical tastes should mature. While mature Christians celebrate the faith and enthusiasm of younger believers, something is wrong if people who have been believers for ten or twenty years still crave the elementary lyrics and simple tunes they sang when they first came to faith. Just as we need to progress from milk to meat in our understanding of Scriptures, so in musical appreciation and taste the goal should be growth and maturation--the development of appetites for songs that are weightier theologically and more sophisticated musically." p. 243
Chapter ten is "Sacrifice and Offering as Worship." Here, argues, again, against the grain of modern evangelicalism, "rather than feeling sorry for First Testament saints obligated to express their faith with complex and seemingly endless sacrificial rituals, we should rejoice with them that YHWH revealed to them a way of fellowship and forgiveness that actually worked and solved their deepest spiritual problem." p. 269
New Testament saints should praise God for Christ "the supreme sacrifice." Block also insists that "to obey is better than sacrifice" remains for Christians today. "Like Jesus, we are to take up our crosses and follow him." Related to obedience, is our "schizophrenic disposition toward biblical regulations concerning sacrifices and offerings." He argues that "our leaders" deny that Old Testament laws apply to us today, yet they insist upon receiving tithes.
In chapter eleven, "The Drama of Worship," Block argues that we "participate in the drama of redemption." This means observing the Sabbath; celebrate "festivals of the church year:" the incarnation, crucifixion, resurrection, and ascension; "capitalize on the didactic force of worship by instructing people in the forms, functions, and theology of the First Testament worship"; celebrate days of significance in the life of your church; "give attention to"... "birthdays, conversions, baptisms, weddings, and anniversaries; the ordination of ministers, elders, and deacons; the commissioning of teachers, evangelists, and missionaries; lamentation services when a member must be disciplined; and celebrations when wayward members return to Christ."
The final two chapters emphasize "The Design and Theology of Sacred Space" and "Leaders in Worship." Both add to the discussion in ways similar to what I've outlined from other chapters. This is a book that will make the reader think, and reconsider positions. Block engages his readers in ways that few books on worship are able to, because they are simply not as rigorously biblical as Block has insisted he be in this work. My only criticism of the book is the lack of discussion of Revelation as a worship service. He does allude to it early in the book, but he doesn't return to it or explore it in the depth it deserves. This is an otherwise outstanding work that should be read widely. After reading this, I can't help but wonder that the Lord has rejected much of the worship of the "church" in our age because it is not acceptable. He has turned from us because we have turned from him.
Block is very interested in getting past the "worship wars" for the term itself shows that worship has become a source of division, rather than unity. Yet he realizes this is no small matter, but must be dealt with biblically, and advocates on either side may not care for all the Bible has to say on the matter.
After his introductory remarks in the first chapter, he writes of "The Object of Worship" in chapter two. He rather obviously concludes that God the Father, and his Son, Jesus Christ, are the objects of worship. Yet, not so obviously, he argues that nowhere in Scripture is the Holy Spirit spoken of as an object of worship. This may at first seem shocking, but upon further consideration, there is great insight here. He argues instead, that we worship "in the Spirit" and "through the Spirit".
He writes, "True Christian worship focuses particularly on Christ, through whose sacrificial death and justifying work sinners are qualified to for worship, and through whose resurrection they hope in eternal life and worship in the presence of God." p. 53. He argues that this does "raise questions about the way Christians deal with the Spirit in worship" particularly Pentecostalism, contemporary Christian music, and in prayers.
Next is "The Subject of Worship" in chapter three. He concludes that "God establishes the grounds for participation" in corporate worship. He argues that the church has lost its sense of need to prepare for worship--beginning the night before. We ought to be concerned that our worship is acceptable to the Lord. This requires holiness, confession of sin, assurance of forgiveness. We must "avoid all contamination from going after other gods and compromising ourselves with what is unclean." p. 80 How often do we think in such terms?
Block is insistent, as all good theologians must be, that worship is not just a corporate act, nor is it just singing. Instead, we worship in all of life. Chapter four is "Daily Life as Worship" which focuses on the need to obey the Lord. In the "First Testament", as Block prefers to call it, this meant keeping Torah. He writes, "This is true worship: consistent reverential acts of submission and homage before the divine Sovereign in response to his gracious revelation of himself and in accord with his will." p. 90 He concludes the chapter, "Those who fear YHWH, walk in his ways, demonstrate love for him, and serve him alone--such people show their vassalage in scrupulous but joyful obedience." p. 107
The next chapter "Family Life and Work and Worship" might be the most shocking of all chapters, for in it, he writes that the biblical support for "formal family worship" is "embarrassingly limited." p. 109. Leading with this, he does then argue that "all domestic activities" should be characterized as acts of worship. He reviews the Scriptural definition of family, how the Bible speaks of worship in the context of the family, and then discusses what worship looks like in the context of marriage, fatherhood, motherhood, childhood, senior citizenship, family, work, and vocation. Much of his emphasis is upon work. He concludes, "Although the line between consuming ourselves with work and working to our full capacity as stewards of God is fine, we need to work like an ox and relax like a lily. That is the challenge of work as worship." p. 139
Chapter six is "The Ordinances of Worship" in which he focuses primarily upon baptism and the Lord's supper. He asserts that baptism and the Lord's Supper are rightfully "linked." p. 166 He also encourages frequent observance of the Lord's Supper, saying "the New Testament ideal of a weekly observance is the most honoring to the Lord and the most spiritually renewing for his people." p. 166-167
One of the most glaring faults in the modern church is how little God's Word is read in corporate worship, the focus of chapter seven, "Hearing and Proclaiming the Scriptures in Worship." He writes, "...evangelicals must rediscover that the Scriptures were written to be heard; they were not written primarily to be preached." That really runs contrary to modern reformed thought, but Block's desire is faithfulness to Scripture, not reinforcing what we already believe. He provocatively writes,"At best, the Scriptures are read piecemeal and impatiently, that we might get to the sermon--for our voice and our interpretation have become more important than the sacred Word of God." p. 190 He then lists six practical tips to give God's Word a greater presence in worship. 1) Devote more time to reading the Scriptures. 2) Read large blocks of Scripture at a time. 3) Promote an atmosphere of reverence when reading the Scriptures. 4) Promote the expository reading of Scripture. 5) Prepare spiritually for the ministry of reading. 6) Subordinate the sermon to the Scripture.
Chapter eight is "Prayer as Worship." He concludes of prayer, in corporate worship, "...in the Scriptures prayers offered publicly on behalf of the congregation exhibit a significant rise in the literary register, so that many are cast in extremely sophisticated poetry." He continues, "If corporate worship involves a corporate audience with the great King, surely the language of communication should adapt to the situation. Furthermore, since those who lead the community in prayer speak not for themselves but for all, such a prayer must be disciplined, subordinating idiosyncratic interests and preferences to common concerns: the glory of God, the corporate celebration of his grace, and joint pleas for forgiveness." p. 218
Block doesn't get to music until chapter 9, which may surprise some, as worship has practically become synonymous with worship music. He does give many more pages to his conclusions about music than most of the other chapters "because music has become arguably the most divisive factor in North American evangelicalism. I will highlight what I thought were the most interesting. Block writes, "evangelicals must rediscover the goal of congregational worship and of all ministry is the glory of God, and that God the Father and God the Son are most glorified when we sing of them and not of ourselves. This reminds us that our songs must be about God's love for us, not about our love for him." p. 236 He elaborates that songs sining of our love for him, "virtually demand that God must accept my verbal expressions of love. However, as Cain learned, acceptability to God is determined not by cultic expressions of devotion but by one's life." p. 238
Next, "evangelicals must rediscover that God approves of music rich in content and varied in style." He adds "musical form matters." "If wise persons recognize the order in the universe and let that order govern their lives, then the symmetry and harmony of their music will celebrate that order and praise the Creator responsible for it. Resisting the chaotic, the disjunctive, and the creative merely for the sake of creativity, robust hymns of praise and thanksgiving inspire and energize by reflecting the perfections of God and the design of his creation." p. 240 He goes on to write, "This does not mean that truly worshipful music is always in a major key, upbeat, and bright... Inspired music may indeed begin in a minor key, confessing the brokenness of the fallen world in general and our lives in particular, but like many psalms, it should end in a major key, celebrating the hope that Christ offers and the peace and joy that he gives."
Still on this point, he writes, "If the sacred spaces where we worship are microcosms of Eden and an ideally ordered world, then expressions of that order will be countercultural. This means that the primary cues for appropriate music will be taken not from the world, which gives full vent to chaos and dysfunction and intentionally resists order, but from heaven, the place of our primary citizenship."
His last point is that "evangelicals must rediscover that truly worshipful music is primarily congregational and unites the body of Christ." p. 242 With this in mind, he offers a "distributive approach" to worship "which suggests a healthier centrifugal picture of reaching out and ministering to each other." p. 243 He suggests we use music to serve the other, rather than ourselves, which is what the "blended" approach boils down to.
He concludes the chapter on music with five considerations. The last is the most poignant, "Over time, worshiper's musical tastes should mature. While mature Christians celebrate the faith and enthusiasm of younger believers, something is wrong if people who have been believers for ten or twenty years still crave the elementary lyrics and simple tunes they sang when they first came to faith. Just as we need to progress from milk to meat in our understanding of Scriptures, so in musical appreciation and taste the goal should be growth and maturation--the development of appetites for songs that are weightier theologically and more sophisticated musically." p. 243
Chapter ten is "Sacrifice and Offering as Worship." Here, argues, again, against the grain of modern evangelicalism, "rather than feeling sorry for First Testament saints obligated to express their faith with complex and seemingly endless sacrificial rituals, we should rejoice with them that YHWH revealed to them a way of fellowship and forgiveness that actually worked and solved their deepest spiritual problem." p. 269
New Testament saints should praise God for Christ "the supreme sacrifice." Block also insists that "to obey is better than sacrifice" remains for Christians today. "Like Jesus, we are to take up our crosses and follow him." Related to obedience, is our "schizophrenic disposition toward biblical regulations concerning sacrifices and offerings." He argues that "our leaders" deny that Old Testament laws apply to us today, yet they insist upon receiving tithes.
In chapter eleven, "The Drama of Worship," Block argues that we "participate in the drama of redemption." This means observing the Sabbath; celebrate "festivals of the church year:" the incarnation, crucifixion, resurrection, and ascension; "capitalize on the didactic force of worship by instructing people in the forms, functions, and theology of the First Testament worship"; celebrate days of significance in the life of your church; "give attention to"... "birthdays, conversions, baptisms, weddings, and anniversaries; the ordination of ministers, elders, and deacons; the commissioning of teachers, evangelists, and missionaries; lamentation services when a member must be disciplined; and celebrations when wayward members return to Christ."
The final two chapters emphasize "The Design and Theology of Sacred Space" and "Leaders in Worship." Both add to the discussion in ways similar to what I've outlined from other chapters. This is a book that will make the reader think, and reconsider positions. Block engages his readers in ways that few books on worship are able to, because they are simply not as rigorously biblical as Block has insisted he be in this work. My only criticism of the book is the lack of discussion of Revelation as a worship service. He does allude to it early in the book, but he doesn't return to it or explore it in the depth it deserves. This is an otherwise outstanding work that should be read widely. After reading this, I can't help but wonder that the Lord has rejected much of the worship of the "church" in our age because it is not acceptable. He has turned from us because we have turned from him.
March 26, 2021
An immensely detailed examination of just about everything the Bible says about worship. Block balances a lot of other contemporary treatments of worship by paying special attention to the Old Testament and acknowledging (rightly) the great level of continuity from the Old to the New. His discussion in Chapter 1 of how we should compare the Old and New Testaments' teaching on worship, as well as of the biblical terminology of worship, is perhaps the best part of the book.
That said, this is a very dense and, at times, dry read. Most chapters involve long summaries/lists of biblical passages on a given topic before wrapping up with a couple of pages of implications/conclusions to draw from the data. Also, the section on family life in Chapter 5 at times felt a little off-topic, and there were some soap boxes the author trailed into (especially regarding women's roles) that were, again, off-topic.
On the other hand, his treatment of sacraments/ordinances (the Lord's Supper and baptism) in worship was fair and balanced. He admitted where his own background (Reformed Baptist/Congregationalist) colored his positions, while being charitable to alternate views (and, in the case of infant baptism, adding an excursus stating the arguments in support of that view and leaving it at that, letting it be simply another option open to the faithful). I appreciated this evenhanded approach.
So while For the Glory of God can be slow going and is far from perfect, I'd still recommend it for anyone involved in teaching about or leading church services (pastors, professors), or laypeople interested in the subject of what the Bible says about worship.
Some key takeaways:
1) It should go without saying, but worship does not equalmusic, singing, or praising God. The biblical terminology for "worship" primarily involves acts or gestures that show submission and awe for God as the divine Sovereign, and the Bible is much more interested in ethical obedience to God's will as the core of what constitutes true worship, as opposed to hypocritical formalism. Also, biblically speaking, "worship" encompasses prayer, sacrifice/offerings, the reading and teaching of Scripture, and ethical choices in daily life just as much as it encompasses music or singing, so to call only the musical part of a church service "worship" is a misnomer.
2) "...in contrast to prevailing contemporary practice, the Scriptures never portray musicians as primary worship leaders. If anything, the New Testament calls on believers to sing to each other (Eph. 5:15-21; Col. 3:12-17). While this does not mean that musicians may not lead in worship, it does suggest that we must understand the word 'worship' as much more than music, and we must stop referring to the chief musician in the church as 'the worship leader' (p. 359).
3) Paul's exhortation for Christians to use "psalms and hymns and spiritual songs" (Eph. 5:19; Col. 3:16) is a Hebrew way of saying "use all kinds of music -- instrumental, vocal, old, and new!" (p. 234). Additionally, the Greek word psallo, from which we get "psalm," originally meant "to pluck the strings" or play a melody on an instrument. So, contrary to some who argue otherwise, there is in fact a promotion of instrumental music in the New Testament!
4) Physical posture is very frequently discussed in the Bible as being an important element of worship, with most of the terminology for worship rooted in terms for gestures like kneeling, bowing, lifting hands, dancing, etc. That said, Block points out that the one gesture most often connected to worship in Scripture is bowing/prostrating, yet this is very often the gesture you are least likely to see in most contemporary church services in the West!
That said, this is a very dense and, at times, dry read. Most chapters involve long summaries/lists of biblical passages on a given topic before wrapping up with a couple of pages of implications/conclusions to draw from the data. Also, the section on family life in Chapter 5 at times felt a little off-topic, and there were some soap boxes the author trailed into (especially regarding women's roles) that were, again, off-topic.
On the other hand, his treatment of sacraments/ordinances (the Lord's Supper and baptism) in worship was fair and balanced. He admitted where his own background (Reformed Baptist/Congregationalist) colored his positions, while being charitable to alternate views (and, in the case of infant baptism, adding an excursus stating the arguments in support of that view and leaving it at that, letting it be simply another option open to the faithful). I appreciated this evenhanded approach.
So while For the Glory of God can be slow going and is far from perfect, I'd still recommend it for anyone involved in teaching about or leading church services (pastors, professors), or laypeople interested in the subject of what the Bible says about worship.
Some key takeaways:
1) It should go without saying, but worship does not equalmusic, singing, or praising God. The biblical terminology for "worship" primarily involves acts or gestures that show submission and awe for God as the divine Sovereign, and the Bible is much more interested in ethical obedience to God's will as the core of what constitutes true worship, as opposed to hypocritical formalism. Also, biblically speaking, "worship" encompasses prayer, sacrifice/offerings, the reading and teaching of Scripture, and ethical choices in daily life just as much as it encompasses music or singing, so to call only the musical part of a church service "worship" is a misnomer.
2) "...in contrast to prevailing contemporary practice, the Scriptures never portray musicians as primary worship leaders. If anything, the New Testament calls on believers to sing to each other (Eph. 5:15-21; Col. 3:12-17). While this does not mean that musicians may not lead in worship, it does suggest that we must understand the word 'worship' as much more than music, and we must stop referring to the chief musician in the church as 'the worship leader' (p. 359).
3) Paul's exhortation for Christians to use "psalms and hymns and spiritual songs" (Eph. 5:19; Col. 3:16) is a Hebrew way of saying "use all kinds of music -- instrumental, vocal, old, and new!" (p. 234). Additionally, the Greek word psallo, from which we get "psalm," originally meant "to pluck the strings" or play a melody on an instrument. So, contrary to some who argue otherwise, there is in fact a promotion of instrumental music in the New Testament!
4) Physical posture is very frequently discussed in the Bible as being an important element of worship, with most of the terminology for worship rooted in terms for gestures like kneeling, bowing, lifting hands, dancing, etc. That said, Block points out that the one gesture most often connected to worship in Scripture is bowing/prostrating, yet this is very often the gesture you are least likely to see in most contemporary church services in the West!
December 21, 2023
The value of the book lies in the rich exploration of the Old Testament cultic practices of Judaism. The goal of the book is achieved - to illustrate how all of life is worship, not just music on Sunday mornings. Worship leaders are those who cultivate faithfulness among God’s people, centered on the Word.
The weakness lies in the author’s hermeneutic of continuity, resulting in inconsistent, if not exasperating, application at times. Some chapters he overtly argues the church must practice certain aspects of OT Law. Other chapters he simply draws upon principles behind OT Law, implying the Law itself is not binding. Certainly, the inconsistency lies in the sometimes subjective nature of a hermeneutic of continuity, but it’s also the weakness of biblical theology.
In the end, not a standard on worship I’d recommend. The detailed OT exposition is fascinating and valuable.
The weakness lies in the author’s hermeneutic of continuity, resulting in inconsistent, if not exasperating, application at times. Some chapters he overtly argues the church must practice certain aspects of OT Law. Other chapters he simply draws upon principles behind OT Law, implying the Law itself is not binding. Certainly, the inconsistency lies in the sometimes subjective nature of a hermeneutic of continuity, but it’s also the weakness of biblical theology.
In the end, not a standard on worship I’d recommend. The detailed OT exposition is fascinating and valuable.
August 7, 2017
Some great points...
This book is rich in background information and history. He makes many great statements that every leader should think through. At times his bias showed through and he would make unsubstantiated statements or conclusions. Definitely needs to be read in discussion on Worship and the Christian life.
This book is rich in background information and history. He makes many great statements that every leader should think through. At times his bias showed through and he would make unsubstantiated statements or conclusions. Definitely needs to be read in discussion on Worship and the Christian life.
November 5, 2018
We read this book as a part of my seminary class and I am really glad I did. It is deep and filled with so much information that is beneficial to think through and talk about with others. I was glad I read this book with a cohort as I think it enabled the book to flow into practical implications in my life.
March 15, 2019
A helpful comprehensive look at the biblical theology of worship. I don't think I would affirm everything Block said but appreciated his thoughtfulness in showing where Scripture does and does not teach about the various aspects of worship in the Christian life. Especially enjoyed the sections on family life and work as worship and prayer as worship.
August 10, 2019
Overall this is a great book. It’s exactly what it says it is—a biblical theology of worship. It’s incredibly thorough and honestly rarely goes beyond being “biblical.” It’s a bit lopsided on its treatment of the OT; however, the author is an OT scholar and I think the book demonstrates how much more worship instruction the OT provides. Every pastor/worship leader should read this book.
September 28, 2022
Great treatment of what the scriptures teach about worship. Part of me wished he had focused on either cultic rituals or all of life as worship, but to his point: they can’t really be separated. Sometimes wordy and dry, but a useful reference on biblical worship.
October 2, 2017
Good book,,,,
August 4, 2018
Interesting, if not somewhat academic.
November 11, 2019
Thorough and detailed examination of biblical worship. Some theological points are a bit concerning but overall useful to grow in our view of worship and of the God we worship.
November 21, 2021
The depth of examination into the different elements of worship revitalizes and excitement to worship together.
April 5, 2023
An interesting read about the Biblical philosophy of all forms of worship. I agreed with most portions. Block, frustratingly, employs a double hermeneutic in chapter 6 when presenting worship and the Lord's Supper. This chapter is less Biblical and mostly filled with personal anecdotes. He "speaks out of both sides of his mouth." The style of this chapter doesn't make sense, nor fit with the rest of the book. I don't know why or how he got so off-track in only this one chapter. Otherwise, the book is a fine resource.
March 3, 2017
Although the writing is a little dry, this book is full of encouragement and useful conclusions.
August 29, 2016
I like Block's style, even if we land at somewhat different conclusions. Daniel Block takes his Old Testament expertise and gleans principles for worship. He had me thinking quite a bit, and like bread the doesn't stop cooking after it leaves the oven, I've subtly changed my mind since finishing the book. Definitely worth the read.
Notes:
(1) Worship is a vertical exercise
(2) Shift to "Spirit and truth"?
(3) Dominant physical gesture is prostration (in contradistinction to jumping, raising hands, etc)
(4) Derives much of his position from the Old Testament, citing a dearth of data from the New Testament
(5) In the Bible, the Holy Spirit is never an object of worship
(6) God is not obligated to accept worship from those whose hearts are hardened, even if the form is correct.
(7) All people are created in God's image. The way we treat others reflects our attitude about God
(8) Work as worship
(9) Personal note: Should baptism be conducted indoor or outdoor? An example of Block's fidelity to Scripture. His is set quite a bit higher than mine.
(10) Participation in the Lord's Supper is the height of worship
(11) Block takes issue with the praise song, "I love you lord, and I lift my voice to worship you". That's pretty strict.
(12) "The more worship services are designed like concert halls, the less people will sing". I hear Mr. Block, but his experience doesn't match mine. The current "stadium rock" atmosphere of song services has it's liabilities, but lack of participation isn’t among them. Today's youth are much more involved compared to when I was a teenager.
(13) "Improvisation doesn't enhance worship". Has Block never been to a pentecostal church?
(14) Principles of reverence and commitment to God's word are spot on
(15) Book has a pronounced curmudgeonly tone
(16) "Worship is not about creating a mood". This is convicting
(17) "Worship leaders are not masters of ceremony"
(18) Clothing should reflect the gravitas of the enterprise. No flippant attitudes.
(19) "Since the New Testament does not reveal a design for church buildings, it would be foolish and presumptuous to prescribe the worship environment for anyone, let alone a design that fits Christians around the world". I absolutely agree, but this is a departure from Block's governing hermeneutic throughout the rest of the book.
(20) "instead of celebrating God's love for us, we celebrate our love for God"
(21) Personal note: What can I learn about worship from what David played for Saul?
(22) Church leadership is about exercising responsibility, not power
Notes:
(1) Worship is a vertical exercise
(2) Shift to "Spirit and truth"?
(3) Dominant physical gesture is prostration (in contradistinction to jumping, raising hands, etc)
(4) Derives much of his position from the Old Testament, citing a dearth of data from the New Testament
(5) In the Bible, the Holy Spirit is never an object of worship
(6) God is not obligated to accept worship from those whose hearts are hardened, even if the form is correct.
(7) All people are created in God's image. The way we treat others reflects our attitude about God
(8) Work as worship
(9) Personal note: Should baptism be conducted indoor or outdoor? An example of Block's fidelity to Scripture. His is set quite a bit higher than mine.
(10) Participation in the Lord's Supper is the height of worship
(11) Block takes issue with the praise song, "I love you lord, and I lift my voice to worship you". That's pretty strict.
(12) "The more worship services are designed like concert halls, the less people will sing". I hear Mr. Block, but his experience doesn't match mine. The current "stadium rock" atmosphere of song services has it's liabilities, but lack of participation isn’t among them. Today's youth are much more involved compared to when I was a teenager.
(13) "Improvisation doesn't enhance worship". Has Block never been to a pentecostal church?
(14) Principles of reverence and commitment to God's word are spot on
(15) Book has a pronounced curmudgeonly tone
(16) "Worship is not about creating a mood". This is convicting
(17) "Worship leaders are not masters of ceremony"
(18) Clothing should reflect the gravitas of the enterprise. No flippant attitudes.
(19) "Since the New Testament does not reveal a design for church buildings, it would be foolish and presumptuous to prescribe the worship environment for anyone, let alone a design that fits Christians around the world". I absolutely agree, but this is a departure from Block's governing hermeneutic throughout the rest of the book.
(20) "instead of celebrating God's love for us, we celebrate our love for God"
(21) Personal note: What can I learn about worship from what David played for Saul?
(22) Church leadership is about exercising responsibility, not power
April 14, 2015
spoiledmilks dot wordpress dot com/2015/03/28/review-for-the-glory-of-god/
OT scholar Daniel Block gives us a biblical theology of worship. He doesn't claim this as the be-all-end-all of books on worship, but, wanting to do justice to the Scripture, looks at the entire Bible for his conclusions. “[T]he First [the Old] Testament is three times the length of the New Testament and probably contains a hundred times more information on worship…" (4).
The Chocolate Milk
Unlike some books on biblical worship, Block doesn't hold the narrow view that only music = worship. Rather, all of life consists of worship to God. These are biblical theologies of worship in all of our life. It is very mundane. It is what is normally done on earth.
Block looks at many details on the OT worshiper's lifestyle, the culture, and the Law. With all of the cross references this book will keep you marking your Bible for quite a while, especially if you have a good grasp on Hebrew.
After looking at the OT, Block moves to the New and shows how the heart of OT worship continues into the NT. He then ends with application for the church today. Block is both sincere and a hard-hitter. Sometimes he gives his thoughtful opinion only to encourage discussion between view points to see what can be changed for the better of the church body. And refreshingly, Block doesn't hold back. He’s more concerned about the church glorifying God than glorifying themselves.
The Spoiled Milk
I expound a bit more on this in my blog, but I don’t agree with how Block connects the two Testaments. He says we should assume that “unless the New Testament expressly declares First Testament notions obsolete, they continue” (7). He says the NT is silent on many matters, and when the NT is silent we look back at what the OT has to say. And at least in dealing with the Sabbath, he only touches on some of what Paul says, saying Paul isn’t speaking about ‘the’ Sabbath, to which I don’t agree. But others will. Besides this relatively minor point, this is a terrific book.
OT scholar Daniel Block gives us a biblical theology of worship. He doesn't claim this as the be-all-end-all of books on worship, but, wanting to do justice to the Scripture, looks at the entire Bible for his conclusions. “[T]he First [the Old] Testament is three times the length of the New Testament and probably contains a hundred times more information on worship…" (4).
The Chocolate Milk
Unlike some books on biblical worship, Block doesn't hold the narrow view that only music = worship. Rather, all of life consists of worship to God. These are biblical theologies of worship in all of our life. It is very mundane. It is what is normally done on earth.
Block looks at many details on the OT worshiper's lifestyle, the culture, and the Law. With all of the cross references this book will keep you marking your Bible for quite a while, especially if you have a good grasp on Hebrew.
After looking at the OT, Block moves to the New and shows how the heart of OT worship continues into the NT. He then ends with application for the church today. Block is both sincere and a hard-hitter. Sometimes he gives his thoughtful opinion only to encourage discussion between view points to see what can be changed for the better of the church body. And refreshingly, Block doesn't hold back. He’s more concerned about the church glorifying God than glorifying themselves.
The Spoiled Milk
I expound a bit more on this in my blog, but I don’t agree with how Block connects the two Testaments. He says we should assume that “unless the New Testament expressly declares First Testament notions obsolete, they continue” (7). He says the NT is silent on many matters, and when the NT is silent we look back at what the OT has to say. And at least in dealing with the Sabbath, he only touches on some of what Paul says, saying Paul isn’t speaking about ‘the’ Sabbath, to which I don’t agree. But others will. Besides this relatively minor point, this is a terrific book.
September 25, 2014
“In the hubbub over worship styles, I sometimes wonder if we have explored seriously enough what the Scriptures have to say about acceptable worship.” Daniel I. Block in his book For the Glory of God: Recovering a Biblical Theology of Worship attempts to reorient the church’s mind to a holistic biblical perspective on worship. He does so by looking through various aspects of worship through the Old and New Testaments and then applying the biblical data to the church and its practices today.
Block begins his book by defining worship, "True worship involves reverential human acts of submission and homage before the divine Sovereign in response to his gracious revelation of himself and in accord with his will." He worries that the church has become accustomed to only understanding worship as something done on Sunday morning or even as narrow as the music performed during a worship service. By defining worship in this way Block shows the reader that worship is more than just a service or music but involves the Christian’s entire life.
The author structures the book so that each chapter focuses on a scriptural aspect of worship. Block states, “I have selected, arranged, and presented these topics to orient readers to biblical perspectives and to encourage conversation among the people of God.” Each chapter gives well informed biblical data from both testaments and then concludes with Block’s modern day application. Block is transparent when he writes from his own bias but hopes the church, regardless of denomination or background, will reflect on the scriptural data given and use it in their practices to produce and encourage true worship. The book is written not just for the pastors and leaders of the church but for all of the people of God so that their lives may be lived according to a biblical understanding of true worship.
December 7, 2015
Block’s new book is undoubtably worthy of the numerous scholarly appraisals; this mini-tome is assuredly a scholar’s gift to the church. As usual, Block writes with attentive detail and lucid script. His comprehensive panorama of worship demands pervasive reflection and reformation. The first few chapters introduce the Object and Subject (used grammatically) of Worship. The bulk of the book is devoted to unveiling fully bodied worship: daily life, family, ordinances, scriptures, prayer, music, and sacrifices. The last few chapters explicate the drama (story), space, and leaders of worship. Through and through, Block grinds our preconceived misconceptions of worship to his Biblical maxim: “True worship involves reverential human acts of submission and homage before the divine Sovereign in response to his gracious revelation of himself and in accord with his will.”
cf. www.sooholee.wordpress.com for more book reviews.
cf. www.sooholee.wordpress.com for more book reviews.
April 14, 2015
This is, as the title indicates, a biblical theology of worship. Each chapter covers a topic, moving from the First Testament, as Block prefers to call it, through to the New Testament and on to present-day application. The topics covered range from worship in daily life and in the family to the elements of corporate worship such as ordinances, preaching, prayer, and music. Block mounts a defense of the relevance of the Old Testament in guiding present worship practices (while appropriately noting discontinuities). While differing with Block on a few points, overall I found his exegesis and applications sound. Highly recommended.
March 7, 2016
Fantastic biblical theology of worship. Informed, insightful, and helpful. I've read quite a lot on worship, but found myself learning new things in almost every chapter.
Block really helps the reader get at the heart of what worship is as he traces concepts as they develop throughout redemptive history. In each chapter, he provides implications and applications for the modern church. He also exposes how so much of what the church does on the name of worship is so out of character with Scripture, and that all of these abuses have recurred since Genesis.
Highly recommended resource for anyone who leads in worship.
Block really helps the reader get at the heart of what worship is as he traces concepts as they develop throughout redemptive history. In each chapter, he provides implications and applications for the modern church. He also exposes how so much of what the church does on the name of worship is so out of character with Scripture, and that all of these abuses have recurred since Genesis.
Highly recommended resource for anyone who leads in worship.
April 6, 2016
Excellent biblical theology of worship that favors the OT more than the NT (obvious coming from an OT scholar). I think I prefer Allen P. Ross's as his works from garden to new earth. Block is excellent when commenting on the biblical text, thorough, thought-provoking, and insightful. However, some of his conclusions were strained (e.g., Sabbath keeping-283, voicing one's love for God-238). This is an advanced level text and would be helpfully read along with Ross's volume or some of John Frame's more practical works on worship.
September 26, 2014
The full review is over at my blog: http://mphilliber.blogspot.com/2014/0...
A worthwhile read that will take some concentration, but will pay off in the end. I recommend the book.
A worthwhile read that will take some concentration, but will pay off in the end. I recommend the book.
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