³⁴John Frame, from a Reformed perspective, nicely strikes this middle “balanced” view of worship in chapter 3 of Worship in Spirit and Truth. He gives full weight to the exegesis of Peterson and the fact that the coming of Christ has fulfilled the ceremonies and rituals, so that “essentially, what is left is worship in the broad sense: a life of obedience to God’s word, a sacrifice of ourselves to his purposes. All of life is our priestly service, our homage to the greatness of our covenant Lord” (p. 30). However, Frame does not agree that Christians therefore no longer meet for any kind of distinctive corporate worship, though he admits that there is some danger in calling Sunday services “worship” (p. 32). He points out that many of the things we do in gathered meetings, such as offerings and praise (Heb 13:15–16), prayers (Rev 5:8; 8:3–4), and the reading and hearing of the Word (Heb 4:12) all have bestowed on them worship or “cultic” terminology by the NT writers. Also, we are still exhorted to “draw near” to God (Heb 10:19–22; cf. 12:28–29)—is that not worship in some sense distinctive from the normal work of obeying God? Frame even gives an illustration to explain the difference between corporate worship and “all of life” worship. If you serve the king in his palace, you are doing so all the time. Yet certainly when the king himself comes into the room where you are working and has a conversation with you, “your service takes on a different character…becomes somewhat ceremonial. You bow, and you remember as best you can the language of homage…Something like this happens in our relationship to God. All of life is worship…but when we meet him, something special happens” (p. 33). So Frame concludes that all of life is worship, but there is something distinctive about corporate praise and worship.