We may distinguish three uses of the word “worship”; (i) to denote a particular element of what is generally referred to as worship, namely, adoration; (ii) to denote generally the public worship of the religious community gathered together and also the private religious exercises of the family and the individual; and (iii), in a still wider sense, to denote the whole life of the community or of the individual viewed as service of God.
—C.E.B. Cranfield, “Divine and Human Action: The Biblical Concept of Worship,” Interpretation 12:4 (October, 1958), 387
The Christian, already God’s by right of creation and by right of redemption, has yet again to become God’s by virtue of his own free surrender of himself. [Romans 12:1]
—C.E.B. Cranfield, Commentary on Romans, 600
One of the most significant accomplishments of the Protestant Reformation was overcoming the monastic understanding of the relations between the life of contemplation (vita contemplativa) and life of action (vita activa). Almost five centuries later, some important segments of Protestant Christianity (especially of the evangelical brand) are still caught in the false dichotomy between the sacred and the secular and are operating with a pre-reformation understanding of the relation between (what they term) spiritual worship and secular work. In the context of the reflection on the Christian understanding of worship, it is important therefore to recall Luther’s rediscovery of the Christian calling to active service of God in the world and to reflect on its biblical roots . . .
Christian worship consists both in obedient service to God and in the joyful praise of God. Both of these elements are brought together in Hebrews 13:15-16, a passage that comes close to giving a definition of Christian worship: “Through Jesus, therefore, let us continually offer to God a sacrifice of praise˜the fruit of lips that confess his name. And do not forget to do good and to share with others, for with such sacrifices God is please.” The sacrifice of praise and the sacrifice of good works are two fundamental aspects of the Christian way of being-in-the-world. They are at the same time the two constitutive elements of Christian worship: authentic Christian worship takes place in a rhythm of adoration and action.
—Miroslav Volf, “Reflections on a Christian Way of Being-in-the-World” in Worship: Adoration and Action, 203, 207
The exalted Lord Jesus Christ is the only priest we need for constant access to God (Heb. 8:1-6; 10:19-23). Our ‘altar’ is the cross, where Jesus shed his blood to make us his holy people (Heb. 13:10-12). Since He was ‘sacrificed once to take away the sins of many’ (Heb. 9:28; 10:10, 14), there are no prescribed rituals for us to follow. Worship is to be expressed in every sphere of life, as a grateful response to the saving work of Christ.
—David G. Peterson, Encountering God Together, 20
Worship is our response to the glory of God:
Recognizing His glory with our minds
Cherishing His glory with our hearts
Proclaiming His glory with our mouths
Celebrating His glory in all of life
Worship is an act of the understanding, applying itself to the knowledge of the excellency of God, and actual thoughts of His majesty. . . . It is also an act of the will, whereby the soul adores and reverenceth His majesty, is ravished with His amiableness, embraceth His goodness, enters itself into an intimate communion with this most lovely object, and pitcheth all his affections upon Him.
—Stephen Charnock (1628-1680), Works 1.298 (cited in J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life, 251)
The renewal of worship keeps the glow and power of our true homeland an active agent in all parts of our being.
—Dallas Willard, Daily Devotional, Day 4: “Worship” in Renewing the Christian Mind: Essays, Interviews, and Talks