“Blessed are the peacemakers, for they
shall be called sons of God." (Matthew 5:9)
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
out-gunned which sometimes results in their being pushed around by both sides. Dallas
Willard captures this sentiment,
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
out-gunned which sometimes results in their being pushed around by both sides. Dallas
Willard captures 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 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 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 about 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., Chamberlin’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 specially 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 which 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
cooperation and obedience to his mission. They are doing just what he does. It is
important for us 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]
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 there are many who 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 level 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 that 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 a right relationship with the Prince of Peace
and each other (positive peace)? The family of God... "
Where
does it start? As this 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.
And enchiladas are tasty too!
[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.[3] Ephesians 1:3-4[4] Ephesians 2:13-17[5] Warren Carter, Matthew and the Margins : A Sociopolitical and Religious Reading. Bible & Liberation. (Maryknoll, N.Y.: Orbis Books, 2000), 136.[6] R. Kent Hughes, The Sermon on the Mount: The Message of the Kingdom (Wheaton, IL: Crossway Books, 2001), 62.[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
