I. Biblical Meanings of "Peace"

A. The Hebrew word shalom includes such English ideas as peace, well-being, wholeness or health, welfare, prosperity, and safety.

1. Shalom is God's gift (Lev. 26:6, Num. 6:26, 1 Kgs. 2:33, Ps. 29:11; 85:8; 147:14, Is. 26:3-12) and God's intention (Jer. 29:11). The fulfillment of God's purpose for creation is described as a covenant of shalom (Num. 25:12, Ez. 34:25-31; 37:26, Is. 54:10). Within this covenant relationship people know God and live in community in which people and nature flourish. The Old Testament provides several visions of this fulfillment (Gen. 1:1-2:4a; Ps. 46; Is. 11:1-9; 58:6-12; 61:1-4; 65:17-25). Although given by God, shalom is not to be passively awaited but actively pursued (Ps. 34:14).

2. Shalom involves positive relationships between peoples and persons. In Gen. 28:21 Jacob looks forward to a time when he can return home to his brother Esau in shalom. Judges and true judgments enable the people of Israel to live together in shalom (Ex. 18:23, Zech. 8:19). The unity of all nations worshipping God together is an important part of the vision of shalom in Is. 2:2-4 and Mic. 4:1-4.

3. Positive relationships within the community mean that the needs of all persons are met and there is material well-being, economic security, and prosperity for all (Isa. 54:13; 66:12, Jer. 29:5-7, Ez. 34:27-29, Ps. 37:11, 72:3, Hag. 2:9). For this to occur, righteousness must characterize the people and justice the society (Isa. 9:6-7; 32:17; 59:8; 60:17, Jer. 8:10-11, Ps. 72:1-7 and 85:10). There is no peace without justice.

4. Shalom involves absence of war (Deut. 2:26; Josh. 9:15; 10:1, 4; Judg. 4:17; 2 Sam. 10:19; 1 Kgs. 5:12; 2 Kgs. 9:17-19; 1 Chr. 22:9). In Joshua and Judges victory in war is gained through God's miraculous action, not human weapons. Isaiah (Chs. 30-31) insists that Judah rely on God, not the weapons and military might of Egypt. The expectation that in God's kingdom swords will be beaten into plowshares (Is. 2:2-4, Mic. 4:1-4) looks forward to a time when resources will be poured not into military technology but into meeting basic human needs. In Lev. 26:6, Ps. 122:6-8, 2 Kgs. 20:19, and Est. 9:30 shalom goes beyond absence of war to include security and lack of fear.

5. The full meaning of shalom can only be grasped when human well-being is balanced within the welfare of all of creation (Is. 11:1-9, Ez. 34:17-31, Zech. 8:12, and Job 5:23).

B. 1. The Greek word eirene means absence of war, but in the New Testament includes all of the meanings of shalom: good relationships among peoples and nations (Mk. 9:50, Rom. 12:18-19, Eph. 2:15, Heb. 12:14), healthy relationships within the community (Acts 9:31, Rom. 14:19, 1 Cor. 14:33, 2 Cor. 13:11, Eph. 4:3, 1 Thess. 5:13), a quality of life in the Spirit or in relation to God (Lk. 1:79, Rom. 3:17; 14:17; 15:13, 33; 16:20; 2 Cor. 13:11, 2 Thess. 3:16, Phil. 4:9, Eph. 4:3), a gift of Jesus (Jn. 16:33, Col. 3:15), reconciliation effected by or through Jesus (Rom. 5:1, Phil. 4:7, Eph. 2:14-15, 17, Col. 1:20), a greeting in letters, and a quality to be pursued by humans (Lk. 19:42, James 3:18, 2 Tim. 2:22, 1 Pet. 3:11, Heb. 12:14).

2. Pursuing peace does not mean avoiding conflict C indeed it may cause conflict with forces opposing peace. The "Magnificat" (Lk. 1:47-55) pictures the kind of peace Jesus brings, the kind that led to his crucifixion. Col. 1:19-20 affirms that it is only through this ultimate conflict that God makes peace, reconciles all things to God.

3. In Romans (5:1) Paul understands the reordering of relationships through Christ as peace with God. Peace with God brings reconciliation with other persons and communities of people (Eph. 2:13-18, Gal. 3:26-28). The primary phrase used by the gospels to talk about a world reconciled to God is the Kingdom of God. Those who participate in this kingdom, who are children of God, are peacemakers (Mt. 5:9).

II. Visions and Stories of Peace

Biblical visions and stories offer models for transforming areas of life that need conversion and renewal. The Rich Young Man (Mk. 10:17-21), the Samaritan Woman at the Well (Jn. 4:16-26), and the Laborers in the Vineyard (Mt. 20:1-16) offer models for transformation by calling us to confront and deny cultural definitions that separate us from our true identity as God's creatures, that reinforce divisions within humankind along racial, ethnic, national, and economic lines, and that justify exploitation of natural and human resources for unjust ends. The Cain and Abel story (Gen. 4:1-16) challenges us to recognize the connection between our relationship to God and to those close to us. The Mary and Martha story (Lk. 10:18-42) calls us to question traditional role expectations. Educational resources of the Presbyterian Peacemaking Program offer many examples of such stories and their power in challenging disciples to grow as peacemakers.

III. Peacemaking and the Biblical Story

The Bible begins with creation, God's intention for harmony, wholeness. Brokenness is a result of human failure and pride. However, God does not give up on creation but promises renewal and restoration, culminating in the vision of shalom in Rev. 21:1-22:5. Between creation and new creation is God's work of salvation, reconciliation. A promise to Abraham and Sarah identifies God's intention to relate to particular people. The Exodus identifies God as one who liberates the oppressed, who is involved in the concrete social, political, and economic lives of people in need. The covenant calls the people to view their life in relationship to God. The God who liberates demands a society based on mutuality, respect, righteousness, and justice. The God who has mercy requires kindness and compassion for all people. The God who is holy expects and empowers a holy people.

When the community fails, judgment follows. Exile is the inevitable consequence of the failure to trust in God and establish justice in community. Restoration and return reveal the extent to which God is "merciful and gracious, slow to anger and abounding in steadfast love."

The visions of the prophets find their fulfillment in the coming of Jesus, the Prince of Peace, who embodies shalom, heals, teaches, empowers, reconciles, and brings the Kingdom of God into the lives of those who follow him. Jesus fulfills God's intention for human life and demonstrates servanthood as the model for disciples. Through him God makes peace with humankind, within the human community, as symbolized by the church, and renews creation, thus establishing shalom. Believers are called to participate in God's work of peacemaking.