Digital Logos Edition
The debate in many Reformed circles over worship music is only a small part of the larger question of Reformed liturgics. And dancing. All sides admit that the New Testament offers relatively little instruction on liturgy, and so the debate over the regulative principle continues with apparently little hope for resolution. In this study, Peter Leithart’s key insight reveals a prominent scriptural example of a liturgy that interprets God’s commands for worship in ways far more biblically grounded than traditional regulativism allows. King David’s tabernacle worship becomes a rich story, not only in respect to liturgical wisdom, but also to the significance of Zion in the fulfillments of the Christian era.
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“Not worship in general, but specifically musical worship, worship in song, is the Chronicler’s central concern.” (Page 29)
“10 Israel’s eschatology always focused on David, not Solomon, and Zion, not Moriah.” (Page 17)
“When Yahweh instituted the covenant of circumcision, Abraham had only one descendant but many servants (see Gen. 14:14). All of these servants and their sons were circumcised (Gen. 17:23), and thus became part of ‘Abraham’s seed.’ From the beginning, then, the community of the circumcised was larger than the community of blood descendants of Abraham.” (Page 47)
“, I will show that song was understood, among other things, as a new form of sacrifice, the ‘sacrifice of praise.’” (Page 56)
“David’s system of worship was a preview of the eschatological worship in the renewed Jerusalem, and with the pitching of the tent the foundation of the temple was already laid. Solomon’s job was only to act as a Joshua to David’s Moses.” (Page 53)
Peter J. Leithart received an A.B. in English and History from Hillsdale College in 1981, and a Master of Arts in Religion and a Master of Theology from Westminster Theological Seminary in Philadelphia in 1986 and 1987, respectively. In 1998 he received his Ph.D. at the University of Cambridge in England. He has served as editor and writer for American Vision in Atlanta, Georgia (1987-1989), and as a pastor of Reformed Heritage Presbyterian Church (now Trinity Presbyterian Church), Birmingham, Alabama from 1989-1995. He has taught Theology and Literature at New Saint Andrews College since 1998, and since 2003 has served as pastor of Trinity Reformed Church in Moscow.