Psa 122:6a – Pray for the peace of Jerusalem!

This psalm, and especially this particular expression, is a favourite of Christian Zionists, who urge all Christians simply  to obey the command, and pray for the city, so troubled and divided to this very day.  Indeed, it is sometimes implied that if Christians do not do this, then they are living, in a rather fundamental way, out of God’s will and purpose.  Citing this verse, Kenneth Hagee claims that ‘the scriptural principle of prosperity is tied to blessing Israel and the city of Jerusalem.’  Hagee illustrates this claim with reference to Lk 7:4f –

Luke 7:4–5 “He is worthy to have you do this for him, because he loves our nation, and even built our synagogue.”

Peter Colón (Friends of Israel) writes:

‘It is incumbent on all who truly are grateful to Israel for the Scriptures, the Savior, and our salvation to pray earnestly for the peace of Jerusalem. This involves speaking out for Zion’s sake (Isa. 62:1) and serving as watchmen (vv. 6–7).It is incumbent on all who truly are grateful to Israel for the Scriptures, the Savior, and our salvation to pray earnestly for the peace of Jerusalem. This involves speaking out for Zion’s sake (Isa. 62:1) and serving as watchmen (vv. 6–7).’

Now, Psa 122 is not quoted in the NT, but we can discern the relevance of this psalm to Christians today by noting how the NT handles certain related themes.

Firstly, the Psalmist’s concern for Jerusalem is motivated by the fact that the Davidic kingship is located there (v5).  The Davidic kingship is fulfilled in Christ, Lk 1:32f; on him has been bestowed kingly rule, Jn 5:27; Rom 2:16.

Secondly, the temple is a vital factor in this psalm (v9).  But we are now to see Jesus as the temple, the dwelling place of God.  We obey the injunction as we pray for the peace of citizens of the heavenly Jerusalem, 1 Cor 15:23-25, Gal 4:26, Phil 3:20, Rev 21:22-27.  Of course it is right to pray for peace in Israel, but that is not the teaching of the psalm for Christians today.  (See this article by Steve Motyer).

Especially significant is:

Hebrews 12:22–24 – But you have come to Mount Zion, the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly 23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does.

Hebrews 12:28–29 – So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 29 For our God is indeed a devouring fire.

Here is a selection of comments from various interpreters, beginning with the more recent:

Longman:

‘Since the coming of Christ, Christians know that God’s holy presence permeates the world and there are no longer any specifically holy places. We can meet with God anywhere, not just in a particular city. While it is certainly appropriate and right to pray for the peace of Jerusalem, the psalm does not mean that Christians need to support the modern government of Israel, right or wrong. Indeed, we should pray for the peace, security and prosperity of the whole world. In particular, we should pray for the peace of the body of believers, the church, whom the New Testament refers to as Jerusalem (Gal. 4:26) and which anticipates the future new Jerusalem, the abode of God and humans after this world as we know it has passed away (Rev. 21:9–27).’

Boice:

‘The church of Jesus Christ is for us what Jerusalem was for ancient Israel, and it is a tremendous step beyond it, as the author of Hebrews points out to the Jewish believers of his day. The ancient city with its temple and temple worship was a wonderful gift of God to be highly valued and loved, but something much better has come by the work of Jesus Christ. Jesus has established a new, spiritual temple by the sacrifice of himself on the cross, and he has brought us not to Mount Sinai or to the old Mount Zion, but to a new Mount Zion and a new Jerusalem.’

Kidner:

‘What Jerusalem was to the Israelite, the church is to the Christian. Here are his closest ties, his brethren and companions, known and unknown, drawn with him to the one centre as fellow-pilgrims … And whatever the limitations of its citizens, Jerusalem was where God saw fit to build his House. The simple”] response to this, I will seek your good, was the lest that such a fact demanded; and it had no upper limit. For the Christian it has, besides, no territorial boundary. For the inspiring implications of this, see Heb 12:22-24; for its immediate application, Heb 13:1-3.’ (My emphasis)

Albert Barnes:

‘To us now it inculcates the duty of praying for the church:—its peace; its unity; its prosperity; its increase; its influence on our country and on the world at large. It is a prayer that the church may not be divided by schism or heresy; that its members may cherish for each other right feelings; that there may be no jealousies, no envyings, and no jars; that the different branches of the church may regard and treat each other with kindness, with respect, and with mutual recognition; that prosperity may attend them all.’

William Gurnall:

‘By praying for Jerusalem’s peace is meant such serene times wherein the people of God might enjoy his pure worship without disturbance. The Church has always had her vicissitudes, sometimes fair, and sometimes foul weather; but her winter commonly longer than her summer; yea, at the same time that the Sun of peace brings day to one part of it, another is wrapped up in the night of persecution. Universal peace over all the churches is a great rarity.’