The God of Peace
NOTE: The following is part of a series written for a my Church and their views. It was written in balance with the opposite study on "the God of War" which presents the pervasive use of warfare in the Old Testament and the use of warfare analogies in the New Testament. These both are part of a day long event discussing the differences between "Just Peace Theory" and "Just War Theory"
I will be publishing notes on Just Peace Theory with in the next week, as follow up on this article.
Notes of Todd Farley
OLD TESTAMENT AND THE GOD OF PEACE—THE GOD OF SHALOM
In the Old Testament the understanding of “Peace” was first and foremost understood as being from God and part of God’s “Shalom.” Shalom is a very complex concept of the healthy wholeness of God out in our lives. Out of Shalom all of our comings and goings are blessed, we exist in peace, we are healthy and whole, we exist in good relationship with our family, friends and society. Shalom brings balance in life and all of its dynamics. It is also understood as the “rest” of God, that concept of God’s rest on the 7th day, wherein God saw all that God created and said it was good. It is resting in the Goodness of God. Shalom as Peace flows through the healthy state of being. Shalom can be understood as God’s Spirit in the midst, or as the Hawaiian’s understand Aloha—being in the breath of God.
That which fights against Shalom is Sin and its practice which break down the human spirit and leads to depravity. Sin is the absence of Shalom in action, or the absence of God in an activity. Sin is that self-seeking deception that leads away from God and God’s Shalom. There is also a false peace that happens in the Old Testament, a false peace that blinds and deafens the human spirit to truth. When we accept a false peace, the fruit is many times a temporary prosperity, and more often than not a prosperity that oppresses others. A false peace is what we have when people call out for “peace” when we are actually at war. War is the fruit of sin, and an agent of counterbalance that brings correction, suffering or judgment. At times Israel existed in false peace and entered into the brokenness of war: war itself at times functioned as a corrective, a ‘wake-up call’ that made physical Israel’s spiritual depravity, and by being made physical it helped correct Israel in a physical way. Time and time again Israel was awakened by war and captivity for the need to change and called once again to seek true shalom, to repent and return to God. War is not the fruit of righteousness; it is a way in which sin and brokenness was dealt with in human actions. However, War is NOT part of Shalom. War exists because of ‘sin,’ because of the human willful depravity that walks away from Shalom.
God goes to war? This topic is covered in another review. But does the warring activities of Israel justify present day war? From a traditional Christian view, the Old Testament is read as a natural symbol, in other words what they did in the natural actually is symbolic of spiritual truths. If this is systematically kept as a rule of interpretation, than phsycial warfare in the Old Testament is only valued as an example of spiritual warfare (as spoken of by Paul and John) in the New Testament. Old Testament warfare therefore does NOT justify present warfare (nor does it discredit it).
NEW TESTAMENT AND THE GREEK CONCEPT OF PEACE
JESUS… BRINGER OF PEACE ON EARTH AND GOOD WILL TO ALL…Jesus is known as the Prince of Peace. In Jesus’ actions in the Gospels, Jesus certainly confronts sin and falsehood. And in one case gets angry and “turns over the tables” in the temple, when he sees the temple of his Father being “defiled.” However, that is the only “violent” act of Christ. He never kills, he never fights back. He stands his ground “righteously,” he certainly stands up to his accusers and addressing them with great authority. But he never fights. At the end of the day, Jesus allows himself to be falsely accused by culture and society and is murdered. God’s ultimate plan was not a war, but a sacrifice. God’s ultimate concern was not about the temporary society or culture’s rules and wars, but the eternal Kingdom of God. A Kingdom won not by fighting but by Love. Peace was bought for us in the Blood of Christ given for us by the Love of God. Peace was not won by a war waged amongst human beings. Peace was not strong armed, imposed, or forced on another. Christ’s peace is given to those who do not deserve it! It is given not won.
JESUS… BRINGER OF PEACE ON EARTH AND GOOD WILL TO ALL…Jesus is known as the Prince of Peace. In Jesus’ actions in the Gospels, Jesus certainly confronts sin and falsehood. And in one case gets angry and “turns over the tables” in the temple, when he sees the temple of his Father being “defiled.” However, that is the only “violent” act of Christ. He never kills, he never fights back. He stands his ground “righteously,” he certainly stands up to his accusers and addressing them with great authority. But he never fights. At the end of the day, Jesus allows himself to be falsely accused by culture and society and is murdered. God’s ultimate plan was not a war, but a sacrifice. God’s ultimate concern was not about the temporary society or culture’s rules and wars, but the eternal Kingdom of God. A Kingdom won not by fighting but by Love. Peace was bought for us in the Blood of Christ given for us by the Love of God. Peace was not won by a war waged amongst human beings. Peace was not strong armed, imposed, or forced on another. Christ’s peace is given to those who do not deserve it! It is given not won.
PAX ROMANA captures the idea of a more common Greco-Roman concept to “peace”—peace through warfare and conquest. Peace exists for the Roman because Rome kept the peace, they conquered their enemies and enforced peace. Thus during the times of the New testament Peace was understood by Roman culture as mostly a social rest from civil strife or war. It is less about the totality of being and more about the specific lack of war. Peace is an absence of violence (after violence and sustained by violent threat against those who would break it). Peace can be a state of rest between violence, Peace doesn’t not bear its own fruit, it must be made. Peace avails the opportunity for rejuvenation, but it does not bring rejuvenation itself. It is not an active agent.
CHRISTIANS MIXING ROMAN AND JEWISH IDEAS: Christians reached back into Jewish conceptualizations of Peace (Shalom) when they created the concept of the “Peace of Christ” and our current day “passing the peace. ” In both of these ideas Christ is seen as our Peace. Christians acknowledge we should have peace (no war or violence) between our brothers and sisters, but sometimes miss the deeper concepts of Shalom. Furthermore Peace as Shalom is weakened by a Christianization of the Greco-Roman idea of Peace . the Spirit of Christ brings peace (in a process): now there starts to be echoes of the concept of the Pax Romana, the idea of a Peace as represented in the book of Revelation— where Christ comes as a Warrior God to first judge and subdue all enemies then brings Peace (like the Roman concept of conquest first then peace).
WAR AND REVELATION!
Answering the Warring figure of Jesus in Revelation: the Book of Revelation is written to the Christian/Jew using Roman and Jewish imagery. If understood as being written before the fall of Jerusalem in 70AD, it was a prophetic warning of what was to become of Jerusalem. For those who see it as after the destruction of Jerusalem it is read a prophecy of the end of times (or the cycle of evil). In both cases, the Book of Revelation, offers a symbolic hope for a spiritual kingdom beyond the depravity and cruelty of Oppressive and Evil Regimes, and it offers the restoration not of a physical Jerusalem but a new spiritual Jerusalem to come. It is primarily symbolic, but is often taken “literally” or mixed in its interpretation. Having Jesus as the “Captain of the Host” is akin to us being dressed in Roman Armor and fight a “spiritual” battle, Paul never intended for us to actually wear Roman Armor and fight! So these texts are poorly used as a justification of war as a earthly activity (in contract to the many texts on war in the Old Testament).
SUMMARY
Shalom—God’s given peace wherein we are whole
Pax Romana—Human peace achieved by war
The Gospel of Peace—given by the Prince of Peace, Jesus
Pax Romana—Human peace achieved by war
The Gospel of Peace—given by the Prince of Peace, Jesus
OTHER STUDIES ON PEACE BY OTHER AUTHORS
PEACE
Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 766
peace, a word with a wide range of meanings in both the ot and the nt. Its root meaning in the ot (Heb. shalom) is wholeness or well-being, and it can be used in both religious and secular contexts. It is used as a general greeting (Judg. 6:23; Ezra 5:7; Dan. 4:1) and as a farewell (Exod. 4:18; 2 Sam. 15:9). In these uses, it seems to indicate good wishes for the people addressed and friendly intentions on the part of the speaker. It is also used to indicate peace between nations as opposed to war (Josh. 10:1, 4; 1 Sam. 7:14; 1 Kings 5:12).
Peace is often associated with other terms. The ot speaks of ‘peace and security,’ usually from invasion (2 Kings 20:19; Ps. 122:7) and ‘peace and prosperity’ (Deut. 23:6; Ezra 9:12). Here, peace is associated with material well-being, good harvests and safety from wild beasts and enemies (Lev. 26:6-10; Zech. 8:12). Peace is also found in conjunction with moral concepts. It is associated with truth in the sense of faithfulness (Esther 9:30; Zech. 8:16, 19). Above all, it is found in parallel with righteousness (Ps. 85:10; Isa. 60:17). Righteousness will bring peace (Isa. 32:17), but there is no peace for the wicked (Isa. 48:22; 57:21).
Peace is the gift of God (Lev. 26:6; 1 Kings 2:33; Pss. 29:11; 85:8; Isa. 26:12). The false prophets cry, ‘Peace, peace,’ at times when the true prophets know that God is not sending peace (Jer. 6:14; 8:11; Ezek. 13:10, 16). The ot speaks of God’s covenant of peace in connection with priests (Num. 25:12-13; Mal. 2:4-6) and in connection with God’s promises to Israel (Isa. 54:10). In Ezekiel, God’s peace is the future or eschatological blessing (Ezek. 34:25-31; 37:26), and, in Isaiah, the Messiah will be a Prince of Peace (Isa. 9:6).
Throughout the various ot uses of peace as material well-being, righteousness, and as having its source in God, the emphasis tends to be relational: peace exists between people or between people and God. The idea of peace as individual spiritual peace with God or internal peace of mind is not an ot notion.
The Greek word for ‘peace’ normally means simply the absence of war or conflict. In the nt, however, the word also acquires much of the range of shalom and some new, specifically Christian understandings. As in the ot, it is used in the Gospels as a greeting and farewell (John 20:19, 21, 26; Mark 5:34; Luke 7:50). This peace appears to be a concrete blessing which the disciples can give to others, but, if the others are unworthy, it returns to the disciples (Matt. 10:13; Luke 10:5, 6). Virtually all of the nt Letters include ‘peace’ in their opening greeting, usually paired with ‘grace’ (e.g., Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3).
The term is used in the nt to mean absence of strife among individuals or nations (Luke 11:21; 14:32; Rev. 6:4). It is also used for order and concord within the Christian congregation: Paul frequently exhorts Christians to be at peace with one another (Rom. 14:19; 1 Cor. 14:33; 2 Cor. 13:11; 1 Thess. 5:13; cf. also Mark 9:50). Christians should strive for peace with all people, Christian or not (Heb. 12:14). Paul writes, ‘If possible, so far as it depends upon you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God’ (Rom. 12:18-19). Here and in Jesus’ commands on not resisting evil and on loving one’s enemies (Matt. 5:38-48; Luke 6:27-36), the nt advocates a nonaggressive stance.
The association between peace and material prosperity found in the ot is not stressed in the nt; rather, the connection between peace and spiritual blessing is emphasized. Peace occurs in association with righteousness (Rom. 14:17; Heb. 12:11; James 3:18), grace (Phil. 1:2; Rev. 1:4), mercy (Gal. 6:16; 1 Tim. 1:2), love (Jude 2), joy (Rom. 14:17; 15:13), and life (Rom. 8:6).
The spiritual blessings are from God. God is a God of peace (Rom. 15:33; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20). The gospel can be described as the gospel of peace (Acts 10:36; Eph. 6:15). Christ’s work is to bring peace. Christ’s death has accomplished peace between God and humanity (Rom. 5:1; Col. 1:20) and peace between Jew and Gentile (Eph. 2:14, 17). Yet of greater value than peace is obedience to God’s will. That is why in the Gospels Jesus also speaks of bringing not peace but a sword, creating division in families where some obey God’s will by following Jesus, and others do not (Matt. 10:34-36; Luke 12:51-53).
Finally, in the nt, the notion of individual spiritual peace or peace of mind is found in a few passages. The peace of God (Phil. 4:7) or the peace of Christ (Col. 3:15) may rule people’s hearts; a mind set on the Spirit is life and peace (Rom. 8:6). The God of hope may fill one with joy and peace (Rom. 15:13).
Peace
Torrey, R.A.: The New Topical Text Book : A Scriptural Text Book for the Use of Ministers, Teachers, and All Christian Workers. Oak Harbor, WA : Logos research Systems, Inc., 1995, c1897
1. God is the author of. Ps 147:14; Isa 45:7; 1Co 14:33.
2. Results from
a. Heavenly wisdom. Jas 3:17.
b. The government of Christ. Isa 2:4.
c. Praying for rulers. 1Ti 2:2.
d. Seeking the peace of those with whom we dwell. Jer 29:7.
3. Necessary to the enjoyment of life. Ps 34:12,14; 1Pe 3:10,11.
4. God bestows upon those who
a. Obey him. Le 26:6.
b. Please him. Ps 16:7.
c. Endure his chastisements. Job 5:17,23,24.
5. Is a bond of union. Eph 4:3.
6. The fruit of righteousness should be sown in. Jas 3:18.
7. The church shall enjoy. Ps 125:5; 128:6; Isa 2:4; Ho 2:18.
8. Saints should
a. Love. Zec 8:19.
b. Seek. Ps 34:14; 1Pe 3:11.
c. Follow. 2Ti 2:22.
d. Follow the things which make for. Ro 14:19.
e. Cultivate. Ps 120:7.
f. Speak. Es 10:3.
g. Live in. 2Co 13:11.
h. Have, with each other. Mr 9:50; 1Th 5:13.
i. Endeavour to have will all men. Ro 12:18; Heb 12:14.
9. Pray for that of the church. Ps 122:6-8.
10. Exhort others to. Ge 45:24.
11. Ministers should exhort to. 2Th 3:12.
12. Advantages of. Pr 17:1; Ec 4:6.
13. Blessedness of. Ps 133:1.
14. Blessedness of promoting. Mt 5:9.
15. The wicked
a. Hypocritically speak. Ps 28:3.
b. Speak not. Ps 35:20.
c. Enjoy not. Isa 48:22; Eze 7:25.
d. Opposed to. Ps 120:7.
e. Hate. Ps 120:6.
16. Shall abound in the latter days. Isa 2:4; 11:13; 32:18.
17. Exemplified
a. Abraham. Ge 13:8,9.
b. Abimelech. Ge 26:29.
c. Mordecai. Es 10:3.
d. David. Ps 120:7.
