“Blessed are the peacemakers, for they shall be called sons of God." (Matthew 5:9)
As pastors, chaplains, and all types of Christian leaders we often find ourselves called to mediate conflict between individuals, communities, and systems. While we know the importance that Jesus places upon peacemaking, we too often are either combative or compromising in our approach to unity.
Pastor-on-pastor verbal/social media violence is rampant. Sometimes it seems that we read our Bibles only for ammunition to shoot at opposing positions with no regard for the collateral damage. What if we started reading our Bible more to experience, and be transformed by, the Christ it reveals and then allowed the resulting inner peace to slosh over into our ministry contexts? I hope that this post is a helpful reminder to us regarding the kingdom value of being a peacemaker, even in the midst of a contentious culture.
The following material was originally posted on my cultural engagement blog, Compelled2 as part of my doctoral studies in Cross-cultural Engagement.
Perhaps Jesus said, “Blessed are the peacemakers” because no one else would affirm them. Peacemaking (Greek, eirēnopoios) is never popular because to do so means that one is not owned by either side in a conflict. I call it “wearing a blue helmet”. This is a reference to the distinctive blue helmets worn by U.N. Peacekeepers deployed as a buffer in regions of conflict. They are usually outnumbered and outgunned, which sometimes results in their being pushed around by both sides. Dallas Willard captured this sentiment,
As pastors, chaplains, and all types of Christian leaders we often find ourselves called to mediate conflict between individuals, communities, and systems. While we know the importance that Jesus places upon peacemaking, we too often are either combative or compromising in our approach to unity. Pastor-on-pastor verbal/social media violence is rampant. Sometimes it seems that we read our Bibles only for ammunition to shoot at opposing positions with no regard for the collateral damage. What if we started reading our Bible more to experience, and be transformed by, the Christ it reveals and then allowed the resulting inner peace to slosh over into our ministry contexts? I hope that this post is a helpful reminder to us regarding the kingdom value of being a peacemaker, even in the midst of a contentious culture.
The following material was originally posted on my cultural engagement blog, Compelled2 as part of my doctoral studies in Cross-cultural Engagement.
Perhaps Jesus said, “Blessed are the peacemakers” because no one else would affirm them. Peacemaking (Greek, eirēnopoios) is never popular because to do so means that one is not owned by either side in a conflict. I call it “wearing a blue helmet”. This is a reference to the distinctive blue helmets worn by U.N. Peacekeepers deployed as a buffer in regions of conflict. They are usually outnumbered and outgunned, which sometimes results in their being pushed around by both sides. Dallas Willard captured this sentiment,
The peacemakers… make the list because outside the kingdom they are, as is often said, “called everything but a child of God.” That is because they are always in the middle. Ask the policeman called in to smooth out a domestic dispute. There is no situation more dangerous. Neither side trusts you. Because they know that you are looking at both sides, you can’t possibly be on their side.[1]
Being a peacemaker requires us to see both sides and chart a just course. That is counter-cultural. “Every Christian is to be a peacemaker, and every Christian is to expect opposition.”[2]
Being Peacemakers is to participate in the missio Dei, for God himself chose us in Christ before the foundation of the world[3], and Christ himself is our peace.[4] We show a family resemblance to our Heavenly Father, revealing his character when we work for peace in the world. This doesn’t happen through appeasement and compromise, but by engaging lovingly through our kingdom convictions over the long term.
Being Peacemakers is to participate in the missio Dei, for God himself chose us in Christ before the foundation of the world[3], and Christ himself is our peace.[4] We show a family resemblance to our Heavenly Father, revealing his character when we work for peace in the world. This doesn’t happen through appeasement and compromise, but by engaging lovingly through our kingdom convictions over the long term.
“Peace consists not of exploitation but of all things in right relation to God. Peacemakers enact not the empire's will but God's merciful reign, living toward this wholeness and well-being and against any power that hinders or resists it.”[5]
As we examine this seventh macarism, “peacemaking”, perhaps it will help us to better understand what it is, by first considering what it is not.
Peacemaking is not…
Peacemaking is not…
- Isolationism, where we refuse to get involved.
- Apathy, where we are numbed past caring what happens to others, if we ever did.
- Appeasement, where we give whatever the aggressor wants to keep hostility from breaking out. History reveals the futility of appeasement (e.g., Chamberlain’s negotiations with Hitler) and should inform the present situations with Iran and North Korea, for “It just puts off the conflict”[6]
- Compromise, where we go around our convictions for the sake of reduced hostilities and a watered-down so-called unity.
Instead of delighting in division, bitterness, strife, or some petty “divide-and-conquer” mentality, disciples of Jesus delight to make peace whenever possible. Making peace is not appeasement: the true model is God’s costly peacemaking (Eph. 2:1-17; Col 1:20)… Now it belongs to the heirs of the kingdom who, meek and poor in spirit, loving righteousness yet merciful, are especially equipped for peacemaking and so reflect something of the Father’s character.[7]
So, what is Peacemaking?
Paul writes to the Corinthians about our calling to be “ministers of reconciliation” as “ambassadors for Christ” (2 Cor. 5:18-20). We should note that there is truth in the old saying, “Peace is not merely the absence of fighting but rather the presence of God”, and thus the presence of righteousness. So the task of the peacemaker is to bring people into the presence of God through the Gospel of Christ. The peacemaker is committed to promoting peace with:
- God—through personal forgiveness and the preaching of the Gospel.
- Self—through accepting God's forgiveness and cleansing by faith as efficacious for even such notorious sinners as we know ourselves to be.
- Their Family and friends—by extending the mercy that we have received to others.
- The World and enemies—by being salt and light, living righteously, working for the common good, and taking a stand for those who cannot defend themselves.
There is a distinction between the generic term “children of God” and “sons of God.” The difference is slight but significant. In Jewish thought, “son” often bears the meaning “partaker of the character of,” or the like. If someone calls you the “son of a dog,” this is not an aspersion on your parents, but on you: you partake of the character of a dog.[8]
They "look" like their heavenly Father because they live in cooperative obedience to his mission. They are doing just what he does. We need to remember that God is not primarily looking to judge/exclude/destroy the world but to save it, heal it, and invite it into a relationship. God wants to “re-bind the broken cosmos.”
"When this reconciliation actually takes place, and one has 'peace with God through our Lord Jesus Christ' —even 'the peace of God which passeth all understanding'—the peace-receivers become peace-diffusers. God is thus seen as reflected in them, and by the family likeness these peacemakers are now recognized as the children of God."[9]
If we are committed to peacemaking, we will face opposition. The world says this (peacemaking) is not a step, it is not safe. They are partially right. It isn’t safe. It messes with us…for we all have our own semi-sacred hatreds. We have that list of those who are "other than" us. Could God want us to work as peacemakers with them? [Spoiler Alert: Yes, he does!]
What are some ways that we can apply this concept in our community besides continuing to preach the gospel? Some ideas that have been suggested are:
- Mentoring neighborhood kids in an after-school program, since many are unsupervised and at risk until their parent(s) get home from work.
- Working with our neighbors for better environmental standards and practices in the city (e.g., water and air quality are poor). For example, in Longview, WA, water was switched from the Cowlitz River due to a high amount of untreatable pharmaceuticals from towns upriver to wells out by the old aluminum plant which brought a whole new set of problems.
- Advocate for better labor-management relations in the city. Longview has a history of labor unrest going back to the 1930s. Currently, one paper mill in Longview and the teachers’ union in neighboring Kelso are on strike. If only there were management and labor parties committed to the “principled negotiation” of seeking the win-win solution of understanding instead of insisting on mutually exclusive win-lose scenarios.
The list above is just scratching the surface of what one little church in Longview should be praying over, brainstorming, wrestling with, and doing what the Lord tells us to do as peacemakers. Yet the needs are so large and the church is small. In the face of powerful systemic evils that work to objectify and marginalize certain segments of the population, I am strengthened by Paul’s admonition to the Church at Rome, “Do not be overcome by evil, but overcome evil with good” (Romans 12:21).
One well-known example of someone who refused to be overcome by evil is Martin Luther King Jr., who said, “There comes a time when one must take a position that is neither safe, nor politic, nor popular, but he must take it because conscience tells him it is right.” [10]
When we take such a position, we will be persecuted for that is the natural reaction of the world to the light of God.
One well-known example of someone who refused to be overcome by evil is Martin Luther King Jr., who said, “There comes a time when one must take a position that is neither safe, nor politic, nor popular, but he must take it because conscience tells him it is right.” [10]
When we take such a position, we will be persecuted for that is the natural reaction of the world to the light of God.
And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.” (John 3:19-21)
Followers of Christ can, and should, be peacekeepers in cooperation with the Holy Spirit, who is the one who restrains the “man of lawlessness” (2 Thessalonians 2:6-8). Any effort we make will fall short without the involvement of the Spirit. But is it possible that we might not only be peacekeepers in the sense of limiting hostility (negative peace), or protecting the weak from the violence of the strong, but peacemakers who work towards all parties being in right relationship with the Prince of Peace and each other (positive peace)? The family of God.
Where does it start? As a clip from McFarland USA states, “How you going to be family if you not eating together?” It might be hard, but sit down, share a meal, and learn how to be family…it’s worth it.
As we work for peace and true reconciliation, we reveal the heart of our Heavenly Father.
[1] Dallas Willard, The Divine Conspiracy: Rediscovering Our Hidden Life In God. (New York: HarperCollins, 1998), 118.
[2] John Stott, The Message of the Sermon on the Mount, The Bible Speaks Today Series, (Downers Grove, IL: IVP Academic, 1985),(Kindle Locations 771-772), Kindle Edition.
[7] D.A. Carson, The Expositor's Bible Commentary (Matthew--Luke). edited by Frank E. Gaebelein, Vol. 8. (Grand Rapids, MI: Zondervan, 1984),135.
[8] D. A. Carson, Jesus' Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5-10. (Grand Rapids, MI: Baker Books, 1999), 28.
[9] Robert Jamieson, Robert, A. R. Fausset, and David Brown. A Commentary, Critical and Explanatory, on the Whole Bible (Grand Rapids, MI: Eerdmans, 1989), 28.
[10] Martin Luther King Jr., A Testament of Hope: The Essential Writings and Speeches
[8] D. A. Carson, Jesus' Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5-10. (Grand Rapids, MI: Baker Books, 1999), 28.
[9] Robert Jamieson, Robert, A. R. Fausset, and David Brown. A Commentary, Critical and Explanatory, on the Whole Bible (Grand Rapids, MI: Eerdmans, 1989), 28.
[10] Martin Luther King Jr., A Testament of Hope: The Essential Writings and Speeches
