Psalm 72: Jesus the King
Psalm 72 makes it clear that Christ’s reign is earthly. This is not necessarily in the sense some take it of Christ returning to earth and physically ruling from a throne in Jerusalem. No, he is enthroned in heaven right now at the right hand of the Father. But he exercises authority on the earth and over the earth. He shall have dominion also from sea to sea, and from the River to the ends of the earth…. The kings of Tarshish and of the isles will bring presents; the kings of Sheba and Seba will offer gifts. Yes, all kings shall fall down before him; all nations shall serve him (vv.8, 10-11).
The word gospel means good news. Most of us learn that in Sunday School. It’s fairly common knowledge. Fewer know that the same word was used by the Romans to announce the ascension of an emperor or the celebration of his birthday. When the Gospel writers say Jesus came into Galilee preaching the gospel (Mark 1:14), they were using a political term, not a religious one. They did not mean Jesus went from town to town handing out tracts on the Four Spiritual Laws. Jesus’ preaching was a royal proclamation with political implications. The gospel announces the coming of the King who is to be King over all kings and Lord over all lords.
This year we are spending the four Sundays in Advent reflecting on aspects of Christ’s identity and authority that help clarify the gospel. Too often Christians think of the gospel merely as a program for how they can get saved. They may define the “plan of salvation” and man’s response to it as “the gospel.” But the gospel is not just good information. It is not pious advice. It is not about you or me. The gospel is an announcement about Christ, and the primary content of that announcement, though by no means its exclusive content, is that Christ is Lord and King. This is the central feature of the gospel both in OT prophecy and NT fulfillment. When the apostles preached the gospel, their message was not: Jesus can forgive your sins so that you will go to heaven when you die, as true as that may be. Their message was: Jesus is Lord.
There are many passages we could use to study the Kingship of the Messiah, but we will use Psalm 72 to organize and develop our reflection on this theme today. The text is attributed both to David (v.20) and Solomon (superscript) prompting discussion throughout the history of the Church on its origin and authorship. It is entirely possible that Solomon wrote the psalm and it was included in the collections of David’s prayers which became Book II of the Psalter, but Calvin suggests a possibility that, while unprovable, is compelling. He suggests Psalm 72 was David’s dying prayer for his son and that Solomon then arranged it as a psalm. Ultimately it is a prayer and prophecy of the Messiah’s later, greater reign.
The Gospel of Christ’s Kingship
Before we look at the psalm, let me prove the thesis I mentioned in the introduction. So many Christians think of the gospel only as a message of personal salvation that it may seem radical to describe it as primarily the message that Christ is Lord.
Acts 2:36: Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.Acts 5:29-31: But Peter and the other apostles answered and said: “We ought to obey God rather than men. The God of our fathers raised up Jesus whom you murdered by hanging on a tree. Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins.Acts 10:36: The word which God sent to the children of Israel, preaching peace through Jesus Christ—He is Lord of all—Acts 17:5-7: But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people. But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, “These who have turned the world upside down have come here too. Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king—Jesus.”Rom. 10:9: if you confess with your mouth the Lord Jesus [that Jesus is Lord, ESV] and believe in your heart that God has raised Him from the dead, you will be saved.
Some preachers have promoted the idea of the “carnal Christian,” that a person can claim Jesus as their Savior but not have him as their Lord. It’s true there are carnal Christians; they are called disobedient Christians and may even prove to be hypocrites. True faith is trust leading to obedience, not merely intellectual assent to historical or theological facts. Some who begin as “carnal Christians” later repent and realize their obligation to obey Christ as Lord, but if they don’t, they will be lost Christians. You cannot have Jesus as your Savior but not as Lord. He is able to save because he is Lord.
The Righteousness Christ’s Reign
Righteousness is a key word in the first three verses of this psalm, and the idea signified by that word serves as an organizing principle for the entire prayer. The King’s reign is characterized by the objective standard of uprightness. It is Yahweh’s righteousness that is given to the Prince (v.1) that he might judge the people with it (v.2) and that the earth itself might bring it forth under his rule. Righteousness is the source, the norm, and the fruit of godly governance, and nowhere is that more evident than in Messiah’s reign, the kingdom of Jesus Christ.
No king can rule uprightly unless God blesses him with his own righteousness. The Lord imputes righteousness to us in our justification and imparts righteousness to us by our union with Christ in regeneration and sanctification. No man can stand before the Lord without this twofold grace of imputed and imparted righteousness. Measured on its own moral merit, without the cleansing and aid of divine grace, our “righteousness” is nothing but a defiled rag (Isa. 64:6). We can only be righteous by God’s grace, and the one who would rule among men must know it.
The gift of divine righteousness not only empowers the magistrate’s rule, it also serves as the standard by which he rules. The kingdoms of men are not to be governed by a natural law determined by human reason that is separate and different from biblical law known by special revelation. It is God’s righteousness that must be the standard of justice and judgment, which is why Israel’s kings were to write their own copy of the OT law and meditate on it all the days of their life (Deut. 17:18-20). After his resurrection Jesus said, “All authority has been given to me in heaven and on earth” (Matt. 28:18). It is Christ who is the King, David’s Son, who rules the nations with a rod of iron (Psa. 2:8-9). What is the standard for Christ’s rule? His righteousness, Yahweh’s own righteousness. We cannot say, “Christ rules the kingdoms of this earth by one law, a standard known by reason alone, and his Church by another standard found in the Bible.” No, the king rules by God’s righteousness, and anything less than that would be unrighteous.
The Blessing of Christ’s Reign
What is the fruit of Christ’s righteous rule? The mountains will bring peace to the people, and the little hills, by righteousness (v.3). Righteous rule brings blessings to the earth. There are many blessings to acknowledging Christ as our King: Blessed is the nation whose God is Yahweh (Psa. 33:12)—Happy are the people who are in such a state; Happy are the people whose God is Yahweh! (Psa. 144:15). Psalm 72 develops this idea primarily in three ways. Christ’s reign brings peace through justice leading to prosperity.
First, Christ’s reign brings peace. The mountains will bring peace to the people, i.e. the mountains are bearing peace like the fresh, cold waters of melted snow running down from the high slopes. In his days the righteous shall flourish, and abundance of peace (v.7). The word here is shalom, a fullness of joy, health, and satisfaction in God. The peace Christ gives is threefold: peace with God, peace in our hearts, and peace among men. The first is an objective peace. In Adam we are enemies of God, but in Christ we are adopted as his children and made his friends. Once our sins are forgiven and we are reconciled to God, we can enjoy peace in our souls. No more must guilt, fear, and shame burden our hearts. If we are at peace with God, how can we not be at peace with ourselves? Is our own judgment of ourselves and our condition greater than God’s judgment of us in his Son? The last level of peace is with our neighbor. How can we be at war with our neighbor if both we and him are at peace with God and with ourselves? Conflict comes from unholy desires (Jas. 4:1-3), but all desires are sanctified and satisfied in Jesus, bringing war and bitterness and estrangement with our fellow man to an end.
Second, Christ’s reign brings peace through justice.
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Memorial Presbyterian Church Session Calls Congregation Meeting
It is with a mixture of sorrow and hope that we, the elders of Memorial Presbyterian Church, after fifteen months spent fasting, praying, waiting, consulting and listening, now write to call a meeting of the congregation for 5:30–6:30 p.m. Friday, November 18, 2022, in the Auditorium for the purpose of deciding on matters pertaining to denominational alignment. We are recommending the congregation vote to withdraw from the Presbyterian Church in America in accordance with Book of Church Order 25-11
October 18, 2022
Dear church family,
Memorial exists to bring the Welcome of Jesus through his Gospel as found in his Word to St. Louis. We have seen how he provides for us. We have experienced his Spirit’s work among us. We have had our hearts captivated by the gospel. We have had the privilege of being coworkers in what Jesus is doing on the earth. For the past 40 years, we have done so as a member church of the Presbyterian Church in America (PCA).
Since our first letter on July 13 and last letter on September 8, troubling new circumstances have arisen that move us to believe it is time for us to take the next step toward denominational realignment.
It is with a mixture of sorrow and hope that we, the elders of Memorial Presbyterian Church, after fifteen months spent fasting, praying, waiting, consulting and listening, now write to call a meeting of the congregation for 5:30–6:30 p.m. Friday, November 18, 2022, in the Auditorium for the purpose of deciding on matters pertaining to denominational alignment. We are recommending the congregation vote to withdraw from the Presbyterian Church in America in accordance with Book of Church Order 25-11, which states:
Particular churches need remain in association with any court of this body only so long as they themselves so desire. The relationship is voluntary, based upon mutual love and confidence, and is in no sense to be maintained by the exercise of any force or coercion whatsoever. A particular church may withdraw from any court of this body at any time for reasons which seem to it sufficient, provided, however, the congregation is given at least thirty-days’ notice of any meeting where the congregation is to vote on a proposed withdrawal from the Presbyterian Church in America.
Memorial exists to bring the Welcome of Jesus to sinners like ourselves, helping them embrace that Welcome, live out that Welcome and unleash that Welcome in the power of the Holy Spirit. Continued attacks from within our denomination have and continue to hinder and distract from that mission. We need a team that is for us.
This is a historic moment. As historic as our vote in 1980 to leave what was then our denomination. We believe this step is necessary to protect Memorial’s ministries and ministers from distraction and abuse. More details about our recommended path forward will be forthcoming in the coming weeks.
In our last letter, we explained that there were some questions about which we still needed further information. Two questions related to our reception into another denomination. We are still working on those questions and hope to have full answers for you soon.
Two other questions were related to timing and unity. We heard the congregation asking:If Greg is tried (or re-tried) by the PCA sooner rather than later, will that hold up the church’s denominational realignment until after the trial and ruling has come—a judicial process that can take months or years?
We have now learned that, yes, once a court of the church (whether local Missouri Presbytery, denominational supreme court or General Assembly) takes a case, thereby entering into judicial process, the pastor involved must see the case through unless another denomination receives him into it. Other denominations can be hesitant to receive a pastor under such circumstances, and would likely require a supermajority vote to receive him. This could hold us all up.
Greg was exonerated by our denominational supreme court a year ago. But his critics have been busy retargeting him and—just this month—now targeting other Memorial pastors.
Our denominational supreme court already has requests from several regional presbyteries to try (or re-try) Greg in an attempt to reverse last year’s ruling. They could vote to accept this case as early as this weekend or as late as February. If they refuse to take the case, a minority report is likely, setting Greg up for a possible trial on the floor of General Assembly next June in Memphis.
Additionally, our local Missouri Presbytery has received a number of new requests for investigations even since our last letter to you. One misrepresents Greg’s views and involves accusations that his 2021 book doesn’t properly reflect the nuance of the Westminster Larger Catechism.
And yet another most recent one requests that pastors Sam Dolby and Keith Robinson also be investigated—alongside Greg—concerning their Christian character due to their support for our Chapel ministry to artists.
Other possible cases against our pastors are also developing. The flow of these baseless judicial attacks is unlikely to slow down. We are being deliberately targeted. To protect our pastors—and to keep our presbytery from having to do multiple formal investigations of baseless accusations—we therefore think it wise to take this next step in realignment sooner rather than later.We also heard you asking, whatever we decide—and it will be the congregation that decides, not the Session—we are your servants—how can we do it together as a family, with love even when perspectives differ?
We are therefore scheduling two additional fireside chats, which also will involve intercessory prayer for our protection and unity as a congregation.
This will not be an easy decision for some of us. Greg has shared how deeply sorrowful this decision is for him. Greg is not alone in these feelings. This will not be a time to celebrate.
While Memorial will continue to send students to Covenant College and continue to support our MTW missionaries and especially our RUF minister at Wash U, many of us and many of our Memorial siblings are already grieving a loss. Please be in prayer for them. Speak kindly to them. Reach out to listen and to love. And respect your sibling’s perspective, especially if it differs from your own.
Also, realize that it is common to experience feelings of anxiety during periods of uncertainty or transition. We encourage you to channel any anxiety into prayer for the church.
We will have a Fireside Chat and Prayer Gathering Monday, October 24 at 7:00 p.m.
We will have another Wednesday, November 9 at 7:30 p.m.
Our intention has been to bathe this process with prayer and with love. We believe this decision to be the most loving option for Memorial, for same-sex oriented believers, for our pastors and, yes, for the PCA itself.
We hope that Memorial’s withdrawal from the PCA will strengthen the hands of our friends within the denomination. As their opponents have capitalized on the “wedge issue” they found in knowing the PCA had a celibate same-sex oriented pastor, we can now remove Memorial from that equation. Critics will have to find some other cause with which to rally their troops. Lord willing, that will help our friends in the denomination as they work hard to once again take leadership to ground the denomination in a humble, winsome and missiological grace.
We believe Jesus is walking with us through this process, as is our current presbytery. The gospel is at work among us. The Lord’s Spirit is within us. We are not afraid.
In this letter, we have described what we believe we must move away from to protect our mission. In a fourth letter, we hope soon to offer a clearer picture of what we hope to move toward. We are still discerning that matter, and we are excited by the possibilities. Jesus loves Memorial, and we are confident that he will preserve us in our mission as he pours his love and Spirit out upon us—and through us to others.
We love you and thank God for you.
Your servants in Jesus,
The Session of Memorial Presbyterian Church
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What the Left Fears Most: The Church Militant
I am not here praising or calling for any physical militancy. After all, and unlike the aforementioned Defenders of the West, who had no choice but to fight, today’s Christians need not take up arms in a physical manner. Rather, if today’s men were simply to reclaim their manhood and start behaving like men — and, most importantly, believe in a greater Cause than themselves — all of the insane ills plaguing Western society would dissipate like vapor.
One of the things that the Left fears, so much as to be prudent enough rarely to allude to it, lest it expose its own weakness, is that Western peoples might one day reclaim their Christian heritage — their true heritage, not the “Doormat Christianity” variety that was manufactured, nurtured, and led by subversive leftist elements, wolves in sheep’s clothing, seeking to undermine the West’s Judeo-Christian ethos.
Engaged in Constant Warfare
Consider the anti-Christian hit piece on the rosary that recently appeared in The Atlantic. Many have rightly condemned it as a pathetic smear against Catholics. Even so, the fears expressed within it, while exaggerated, do touch onto a certain truth: while the Left and all of its depraved elements have little to fear from Christians waging a physical “holy war” against them, they do have to fear the resurrection of the “church militant,” defined as “the Christian church on earth regarded as engaged in a constant warfare against its enemies, the powers of evil.”
This comes out clearly when The Atlantic complains of “social-media pages … saturated with images of rosaries draped over firearms, warriors in prayer, Deus Vult (‘God wills it’) crusader memes, and exhortations for men to rise up and become Church Militants.”
The Left fears such images precisely because they invoke something innately appealing. For example, the eight men profiled in my new book, Defenders of the West: The Christian Heroes Who Stood Against Islam, not only carried the rosary into war, but most of them sacrificed their lives — though they were emperors, kings, and lords who had much to live for — fighting in defense of the Faith.
These included Godfrey of Bouillon, a wealthy duke who forsook his many possessions in Europe to take the cross and fight for the cause of Christendom during the First Crusade; El Cid, who almost singlehandedly stopped and even turned the tides against the jihadist infiltration of Spain; Richard Lionheart, a king who nearly lost everything — and complained to God in Job-like fashion — in his attempt to liberate the Holy Land.
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The Harvest of Homemaking
Homemakers often find ourselves without support — not physical support, the absence of which is so loudly reflected on, but rather the spiritual support of understanding why this field of work is glorious, worthy, essential, God-honoring, and strategic. We need an understanding of the value of the home that is strong enough to endure the tumultuous cultural winds around us. We need to see clearly how we are serving God in and with our work.
I have been a homemaker for over eighteen years now, and I feel confident saying it is a difficult and demanding job. What is more, it is a job with a massive PR problem. “It’s a soul-crushing grind!” some say. Others ask, “Do you work?”
Public opinion on the nature of homemaking has not been subtle. For a generation at least, homemaking has been spoken of as a prison-like existence that stifles a woman’s gifts — as though homemakers have less ambition than others, less ability, less scope, less understanding. This propaganda effort has been radically effective, shaping the imagination of many women who find themselves at home for one reason or another. It takes little effort to see our calling and the work therein through the lens of resentment.
Lately, there has been some pushback to the public opinion that homemaking is a life of boredom and ease, but it has been of the worst kind: long-faced social-media posts bemoaning how no one appreciates your work; TikTok videos telling everyone that because your family failed to notice the work you did, you feel invalidated as a person. This too is the fruit of worldly propaganda — and it too will have devastating effects.
Homes in the Great War
Homemakers often find ourselves without support — not physical support, the absence of which is so loudly reflected on, but rather the spiritual support of understanding why this field of work is glorious, worthy, essential, God-honoring, and strategic. We need an understanding of the value of the home that is strong enough to endure the tumultuous cultural winds around us. We need to see clearly how we are serving God in and with our work.
The Christian home is an essential work of the Christian resistance. In any war, it is customary to target your enemy’s supply lines, manufacturing plants, and headquarters. In our spiritual war, the Christian home is all of those things. Why then would it surprise us that the enemy would like to see the home destroyed? Why are we surprised by the obstacles we face — by the threefold resistance of the world, the flesh, and the devil?
We have been cleverly fooled into thinking that the obstacles we face at home are due to the work being unimportant, insignificant, unappreciated, or mindless. We should have noticed that anything under such attack from both without and within must be desperately important.
Beautiful or Embarrassing?
You shall eat the fruit of the labor of your hands;you shall be blessed, and it shall be well with you.Your wife will be like a fruitful vinewithin your house,Your children will be like olive shootsaround your table.Behold, thus shall the man be blessedwho fears the Lord. (Psalm 128:3–4)
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