JESUS THE PROPHET OF PEACE:

THE LANGUAGE OF PEACE IN THE CHRISTIAN SCRIPTURE

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Presented at San Diego State University

Symposium on Scripture, Hermeneutics and Language
April 13-14, 2015

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By
Dr. Joseph R. Miller, B.A.E., M.Div., D.Min.
Professor of Applied Theology and Leadership & Dean of Online Learning
at Southern California Seminary

Unless otherwise noted, all Scripture quotations are from The Holy Bible: English Standard
Version , Wheaton: Standard Bible Society copyright 2001.

Copyright 2015, Dr. Joseph R. Miller, All rights reserved

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TABLE OF CONTENTS
ABSTRACT ......................................................................................................................iv
Introduction .......................................................................................................................1
The Language of Peace in the Christian Scriptures .........................................................2
The Hebrew Text ................................................................................................2
The Greek Text ...................................................................................................4
Jesus is the Prophet of Peace ..........................................................................................6
Four Aspects to Mans Struggle for Peace .....................................................................13
Peace of Heart..................................................................................................14
Peace of Word ..................................................................................................15
Peace of the Hand ............................................................................................17
Peace of the Sword ..........................................................................................20
Conclusion ......................................................................................................................25
BIBLIOGRAPHY .............................................................................................................26

iii

ABSTRACT

iv

INTRODUCTION
People of many religious traditions acknowledge the truth of God has been
revealed to Man in the Scripture; what the Christian believer calls the Old and New
Testaments.1 While those who accept the Scripture as true, do note agree on every
matter of theology, there is still hope that certain truths can be accepted. As C. G.
Pfander writes,
Therefore, let us set prejudice and bigotry aside, and let us pray to God for
help and the light of His guidance; that, as seekers after truth, we may,
with sincere heart and diligent care, examine those books, and be able to
distinguish truth from error; for this matter is of such importance, that the
true inquirer cannot be indifferent about it.2
One area of agreement among different traditions is that Jesus was a prophet of
God.3 That Jesus was a prophet of YHWH is made clear from both the confession of
those who heard him teach (Mt. 21:11, 46; Mk. 6:15; 8:28; Lk. 7:16, 39; 24:19; Jn. 4:19;
6:14; 7:40; 9:17) and by his own teaching (Mk. 6:4; Lk. 4:24; 13:33f.).4 The fulfillment of
Jesus prophetic office was evidenced in both his earthy life and in the work of the Holy
Spirit whom Jesus sent after ascending to heaven. As Cairns observes,
Christ executes the prophetic office immediatelyi.e., personally and
directlyin His theophanies in the OT; in His incarnation, by His own
words and works (Luke 24:19; John 10:37, 38). He executes His prophetic
office mediately or through delegates: through the Holy Spirit (1 Peter

C. G. Pfander, The Mizan Ul Haqq; Or, Balance of Truth, trans. R. H. Weakley (London:
Church Missionary House, 1866), 2.
2

ibid., x.

Norman L. Geisler, Baker Encyclopedia of Christian Apologetics, Baker Reference Library

(Grand Rapids, MI: Baker Books, 1999), 135.
4

I. H. Marshall, Jesus Christ, Titles Of, ed. D. R. W. Wood et al., New Bible Dictionary
(Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 576.

1:1012; 3:19, 20); and through the Christian ministry, first by inspired
apostles and later by teachers and preachers (Ephesians 4:11, 12).5
From the beginning of creation recorded in the book of Genesis, God ordained
humanity for peace, but the sin of Adam and Eve brought chaos and conflict.6 All men
and women of peace, now look for a restoration of that order through Jesus of
Nazareth, the Prophet of Peace.

THE LANGUAGE OF PEACE IN THE CHRISTIAN SCRIPTURES

The Christian Scripture is comprised of both the Hebrew Bible (Old Testament)
and the Christian writing called the New Testament. This book of God is the authoritative
source for the study of peace as the master-blessing, the grand issue both of the Law
and of the Gospel to mankind.7 Peace takes a prominent place in the Scripture, James
Hastings argues, and therefore, is great enough to be treated as one of the great
Christian doctrines.8 To begin this short survey, the following sections will look at the
most significant Hebrew and Greek terms for peace. First, a look at the Hebrew text.
The Hebrew Text
While there are a several Hebrew words translated into English as peace, the
most common word is shalom (), The image below shows the various translations
of shalom in the English Standard Version.
5

Alan Cairns, Dictionary of Theological Terms (Belfast; Greenville, SC: Ambassador Emerald
International, 2002), 348.
6

Joseph P. Healey, Peace: Old Testament, ed. David Noel Freedman, The Anchor Yale Bible
Dictionary (New York: Doubleday, 1992), 206.
7

James Hastings, The Christian Doctrine of Peace (Edinburgh: T&T Clark, 1922), 3.

ibid., 4.

Image 1: The Hebrew ( shalom) translated as various

English words from the Old Testament
The root of the Hebrew word ( shalom) is a common Semitic root with the
meaning peace in Akkadian, Ugaritic, Phoenician, Aramaic, Syriac, Arabic, and
Ethiopic.9 Considering the variety of uses, often carries with it the sense of
friendly relations, (see Judg 4:17; Isa 7:14; 1 Kgs 5:4, 26; 22:45). victory (Judg 8:9; 2
Sam 19:25, 31; 1 Kgs 22:2728; Jer 43:12). and when paired with the term for
prosperity (Mic 3:5; Zech 8:12; Mal 2:5) it carries the sense of economic freedom.10
While there are a variety of meanings across the semantic domain, [t]he general
meaning behind the root -l-m is of completion and fulfillmentof entering into a state of
wholeness and unity, a restored relationship.11 Healey expands on the etymology of
as follows.

W. E. Vine, Merrill F. Unger, and William White Jr., Vines Complete Expository Dictionary of
Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 173.
10

Joseph P. Healey, Peace: Old Testament, ed. David Noel Freedman, The Anchor Yale Bible
Dictionary (New York: Doubleday, 1992), 206.
G. Lloyd Carr, 2401 , ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke,
Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 930931.
11

The principal word used to express the idea of peace in the Hebrew Bible
is lm. The root of the word is found in many Semitic languages. The
Akkadian salm comes closest to the core meaning of the root, to be
hale, whole, complete. In one form or another the notions of wholeness,
health, and completeness inform all the variants of the word. Peace is not,
then, simply a negative, the absence of war. Peace is a positive notion, a
notion with its own content.12
Ultimately, the fullness of peace comes only in relationship withYHWH, who is
Himself the source of peace. The Old Testament makes clear that the only way to
achieve peace is through a covenant relationship established by YHWH.
G. von Rad (ROTT, 1:130) observed that the relationship guaranteed by
a covenant is commonly designated by the word lm (see Gen 26:30ff; 1
Kgs 5:26; Isa 44:10; Job 5:23). The Hebrew Bible speaks of the brt
lm covenant of peace (Num 25:12; Ezek 34:25; 37:26). This notion of
a covenant of peace is particularly useful in developing our understanding
of lm. The covenant initiates a relationship which is based in some
sense on mutually assured obligations. Though God cannot be said
literally to be obliged, there is an implicit contract that attaches
transcendent values to ordinary or customary human actions.13
The covenant-peace ( )of YHWH will be established through the promised Prince
of Peace after which time God will dwell among the children of peace for eternity.14
However, before this fulfillment of covenant-peace can be discussed in relationship to
Jesus, the following section will look at the New Testament language of peace

The Greek Text

In the secular usage of ancient Rome, and today, peace is often associated with
the absence of war.15 However in the Christian Scripture peace takes on a much more
12

Joseph P. Healey, Peace: Old Testament, ed. David Noel Freedman, The Anchor Yale Bible
Dictionary (New York: Doubleday, 1992), 206.
13

ibid.

14

ibid., 174

15

Henry George Liddell et al., A Greek-English Lexicon (Oxford: Clarendon Press, 1996), 490.

positive meaning. The Greek word (eirn) is closest in usage to the Hebrew
( shalom).16 Despite the similarities, there are some distinctives between the
Jewish and Christian usage.
The Jewish concept of lm undergirds the Christian view of peace. For
the early Hebrews Yahweh could be designated Shalom (Judg 6:24) and
the word designates the state of being well. Whereas the Greeks were
clearly comfortable applying peace to the inner nature of humans, the
Hebrews tended to use the term primarily for interpersonal or social
relations where it comes very close to meaning justice. When justice is
done it is seen as Gods gift to the people, and the prosperity (lm)
comes to the people when they live faithfully under Gods covenant
(Ravitsky 1987).17
In the Greek New Testament, the range of meanings includes all things being in a
state of normalcy, being in harmony, with God, the final salvation of all mankind, being
at a state of peace with God, an abiding state of peace with other men, and peace of
soul.18 The Greek, , marks the eternal link between the personal and universal
state of peace intended by God.19 Image 2 below, illustrates the translation of in
the English Standard Version.

16

Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of
the New Testament (Grand Rapids, MI: Eerdmans, 1964), 402, 411.
17

William Klassen, Peace: New Testament, ed. David Noel Freedman, The Anchor Yale Bible
Dictionary (New York: Doubleday, 1992), 207.
18

ibid., 412-417.

19

Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of
the New Testament (Grand Rapids, MI: Eerdmans, 1964), 412.

Image 2: The Greek word (eirn) translated as various

English words from the Christian Scripture
Despite the distinctive usage of the Hebrew and Greek words for peace, there is
a theological unity of peace in the Christian Scripture. In both the Old and New
Testaments, there is an emphasis on the holistic nature of peace which finds its source
in God alone.
With this basic study of Hebrew and Greek in mind, the next section will examine
the theological implications of peace as it reaches its full meaning in the context of a
personal relationship with God.20 This personal relationship is offered through Jesus
who fulfills all that God promised from the Prophet of Peace.

JESUS IS THE PROPHET OF PEACE

God is the God of Peace. This title is more frequently ascribed to Him than any
other in the New Testament.
In Rom. 15:33 we have, The God of peace be with you all; in Rom.
16:20, The God of peace shall bruise Satan under your feet shortly; in 1
Cor. 14:33, For God is not the author of confusion, but of peace; in 2 Cor.
13:11, Live in peace; and the God of love and peace shall be with you; in
20

N.-Hashem Abi, Peace, Inner, ed. David G. Benner and Peter C. Hill, Baker Encyclopedia of
Psychology & Counseling, Baker Reference Library (Grand Rapids, MI: Baker Books, 1999),
840.

Phil. 4:9, Think on these things these things do, and the God of peace
shall be with you; in 1 Thess. 5:23, And the very God of peace sanctify
you wholly; in Heb. 13:20, The God of peace adjust you.21
It should then come as no surprise that Gods greatest messenger would be
known as the Prince of Peace. Beginning in the Old Testament, the prophet Isaiah
ascribes several names to the great Servant whom God promised will usher in peace.
Most notably in chapters 4957, where The Servant is seen as an individual, His
offices executed in these nine chapters, 4957, and they are occupied with the
Servants three-fold office of the Prophet of Peace, 4952:12; the Priest of Peace,
52:1354; the Prince of Peace, 5557.22 Peace is the singular goal for Gods Servant;
the Prophet who proclaims peace, the Priest who ministers peace, and the Prince who
rules in peace.
In addition to Jesus, there are many men who have claimed the title of Gods
Prophet of Peace, yet God, in his eternal wisdom, provided a measuring rod against
which the faithful reader can evaluate the integrity of anyone who makes this claim. The
prophet Jeremiah gives this standard, As for the prophet who prophesies peace, when
the word of that prophet comes to pass, then it will be known that the Lord has truly sent
the prophet. (Jeremiah 28:9)
According to Jeremiah, anyone who claims to be Gods Prophet of Peace, must
bring the fruit of peace. Anyone who claims the mantle of His servant and does not bring
peace is declared by YHWH to be a false prophet. Glen Stassen provides excellent

21

Hastings, The Christian Doctrine of Peace, 16.

22

Merwin A. Stone, The Golden Passional of the Old Testament: A Study of Isaiah 52:13-53:12
Part 1, Dallas Theological Seminary, Bibliotheca Sacra vol. 91, no. 362 (1934): 212.

contrast from Roman history between one such false prophet, Augustus, and the true
prophet Jesus.
Almost twenty centuries ago there were rivals to the title Prince of
Peace. Romans celebrating the end of the civil wars which had wreaked
so much havoc proclaimed their emperor Augustus the Prince of Peace.
Christians drawing upon the prophecy of Isaiah regarded Jesus as the
Prince of Peace. Luke preceded his mention of Augustus with the
reference to Zechariahs prophecy:
for in the tender compassion of our God the morning sun from
heaven will rise upon us, to shine on those who live in
darkness under the cloud of death and to guide our feet in the
way of peace (Lk. 1:7880, NEB).
Augustus may be regarded as the symbol of peace through military force.
He defeated his rivals and imposed a Roman peace, an achievement not
to be minimized. Jesus is the announcer of a different way; he is the
proclaimer of the reign of God. His way to peace is through forgiveness,
humility, and love. Violence surrounded Jesus from his birth to his death.
The defenders of Augustus peace finally crucified him.23
Augustus claimed to be the Prince of Peace, but only brought violence and war. In
contrast, Jesus through his sacrificial-love demonstrates he is the absolute fulfillment of
Isaiahs description of the Prophet, Priest, and Prince of Peace. In the believers daily
struggle against evil, each one needs the Prophet of Peace and Jesus meets the full
measure of what the Old Testament prophets promised.
The New Testament picks up the prophetic language of peace in announcing the
birth of Jesus as Gods chosen prophet. The Apostle Luke writes in his Gospel,
Luke 1:7679 And you, child, will be called the prophet of the Most
High; for you will go before the Lord to prepare his ways, 77 to give
knowledge of salvation to his people in the forgiveness of their sins, 78
because of the tender mercy of our God, whereby the sunrise shall visit us
from on high 79 to give light to those who sit in darkness and in the shadow
of death, to guide our feet into the way of peace.
23

Glen Stassen, "A Theological Rationale for Peacemaking," Review and Expositor 79, no. 4
(1982): 636.

In Likes words we see the confluence of Isaiahs promise of a man who will
serve as the Prophet, Priest, and Prince of Peace and sit on Gods eternal throne to
administer justice.24 And while the Jewish expectation put upon this special prophet was
to bring immediate relief from Roman oppression, Gods deliverance would ultimately
take a different form.25 The mission of Gods servant is refined in the prophecy of
Zachariah recorded in Luke chapter two. Of most relevance here is the promise of
peace in verse 14, Glory to God in the highest, and on earth peace among those with
whom he is pleased!
Kenneth Gardoski summarizes the import of Zachariahs prophecy in his article
titled, Jesus and War. as the coming of Gods salvation to those who are in darkness.26
Once the people come out of darkness, Gods Prophet of Peace will lead them along
the path where they can know true peace. As Marshall writes, [t]he way of peace is a
complex of actions that promote peace and the resulting conditions; it leads to peace
and is characterized by peace.27 The language of the New Testament Scripture makes
clear the purpose of Gods peace will put at ease all those whom He has chosen.
As Zacharias prophesied that the Messiah would guide his people into the
way of peace in Luke 1:79, so in 2:14 when Jesus is born, the angelic host
cries out in praise, Glory to God in the highest, and on earth peace
among men with whom He is pleased. Although the KJV translation of on
24

James R. Brady, Do Miracles Authenticate the Messiah?, World Evangelical Fellowship.

Theological Commission, Evangelical review of theology vol. 13, no 2. electronic ed. (1989):
109.
25

Kenneth Gardoski, Jesus and War, Journal of Ministry and Theology Volume 14 14, no. 1
(2010): 31.
26

Gardoski, Jesus and War, 31.

27

I. Howard Marshall, Aspects of the Atonement: Cross and Resurrection in the Reconciling of
God and Humanity (Colorado Springs, CO; Milton Keynes, MK; Secunderabad, AP: Paternoster,
2008), 124.

earth peace, good will toward men is well-known and preserved in our
Christmas tradition (cf. also NKJV), the NASB and similar translations
(e.g. NIV, ESV, HCSV, NLT, NET) are probably correct that the peace
Christ brings is for those favored by God. The difference in translation
reflects a textual variant, (good will toward men;
see TR, MT) versus , (among men with whom
He is pleased; see UBSGNT 4th ed., Nestle-Aland 27th ed.). The genitive
reading is the more difficult and is supported by the oldest representatives
of the Alexandrian and Western texts. The nominative reading may have
arisen through transcriptional oversight. The meaning seems to be, not
that divine peace can be bestowed only where human good will is already
present, but that at the birth of the Saviour Gods peace rests on those
whom he has chosen in accord with his good pleasure.54 Those in a right
spiritual relationship with God through his Son enjoy spiritual peace with
God even while here on this troubled earth.28
With Gods vision of peace made clear at His birth, Jesus grew to fulfill these
prophetic words and make His own prophetic promise to all those who follow Him. The
Gospel of the Apostle John records these prophetic words from Jesus. First in John
14:27 he ways, Peace I leave with you; my peace I give to you. Not as the world gives
do I give to you. Let not your hearts be troubled, neither let them be afraid. And in John
16:33 he says, I have said these things to you, that in me you may have peace. In the
world you will have tribulation. But take heart; I have overcome the world.
This promised peace is not established in human government, but accomplished
in the hearts and minds of men who accept Gods salvation and proclaim his Word to as
the light to Man.29 No matter what conflicts arise, God through his Holy Prophet offers
Peace is the human experience arising from salvation. 30 The Christian Scriptures
record that Gods salvation comes only through the death and resurrection of the

28

Gardoski, Jesus and War, 3132.

29

Matthew Henry, Matthew Henrys Commentary on the Whole Bible: Complete and
Unabridged in One Volume (Peabody: Hendrickson, 1994), 1566.
30

Marshall, Aspects of the Atonement, 124.

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Prophet of Peace. The Apostle Peter records how Jesus fulfilled all the promises of the
Hebrew Bible. Speaking to the crowds in Jerusalem on the first Feast of Pentecost after
Jesus ascended to heaven, Peter proclaimed,
Acts 10:3437 So Peter opened his mouth and said: Truly I
understand that God shows no partiality, 35 but in every nation anyone who
fears him and does what is right is acceptable to him. 36 As for the word
that he sent to Israel, preaching good news of peace through Jesus Christ
(he is Lord of all), 37 you yourselves know what happened throughout all
Judea, beginning from Galilee after the baptism that John proclaimed:
Lange, in his classic commentary, explains the meaning of Peters sermon.
Peter describes the Work of Christ with great fulness, and in a very
instructive manner. He assigns the first place to the prophetic office of
Jesus. God hashe saysproclaimed peace through Jesus Christ; thus
the welcome message of peace, that is, the word or the doctrine of Christ,
is prominently presented, ver. 36; but he mentions, at the same time, the
acts of Jesus, or the benefits which he conferred in healing the sick and
demoniacs. The act was in harmony with the word; the latter announced
peace and salvation, the former (comp. , ver. 39) procured
salvation and peace. Jesushe sayswas an eminent prophet in deeds
and words; his doctrine proclaimed saving truth, and wherever he
personally appeared, in the whole country, he furnished effectual aid,
restoring the sick to health, and freeing those who groaned under the
tyranny of Satan by which they were held captive.31
Jesus, the Prophet of Peace, Himself, became the peace God promised.32 and forms
the basis of subsequent reconciliation between men under Christ. 33 The Apostle Paul
affirms the saving work of the prophet Jesus in his letter to the Church at Ephesus.
Ephesians 2:1321 But now in Christ Jesus you who once were far off
have been brought near by the blood of Christ. 14 For he himself is our
31

John Peter Lange et al., A Commentary on the Holy Scriptures: Acts (Bellingham, WA: Logos
Bible Software, 2008), 205.
32

Henry Preserved Smith, The Bible and Islam, Or, the Influence of the Old and New
Testaments on the Religion of Mohammed: Being the Ely Lectures for 1897 (New York: Charles
Scribners Sons, 1897), 130.
33

Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI:
Baker Book House, 1988), 1635.

11

peace, who has made us both one and has broken down in his flesh the
dividing wall of hostility 15 by abolishing the law of commandments
expressed in ordinances, that he might create in himself one new man in
place of the two, so making peace, 16 and might reconcile us both to God
in one body through the cross, thereby killing the hostility. 17 And he came
and preached peace to you who were far off and peace to those who were
near. 18 For through him we both have access in one Spirit to the Father. 19
So then you are no longer strangers and aliens, but you are fellow citizens
with the saints and members of the household of God, 20 built on the
foundation of the apostles and prophets, Christ Jesus himself being the
cornerstone, 21 in whom the whole structure, being joined together, grows
into a holy temple in the Lord.
In Jesus, the holistic nature of peace is fulfilled. In Jesus, Man is fully reconciled
with YHWH and made a part of a community of men and women who can live at peace
together. Through Jesus, the Prophet, Priest, and Prince of Peace, there is a promise to
one day still the raging sea of wickedness once and for all, and would proclaim a full
and final peace to those who were far away and to those who were near.34
That peace should be the expectation and experience for every Christian is
affirmed in the simple greetings and blessings that appear in most every New
Testament letter. By way of example, the greeting, (grace and
peace), and farewell blessing, (peace and mercy be
upon them), express the understanding that the work of Christ was a transformative
work to be lived out among His people. Marshall makes this observation regarding the
significance of these key phrases.
The opening greetings in most of the New Testament letters extend a wish
for grace and peace to the recipients; the combination is a fixed one,
sometimes expanded by the addition of mercy. Because of the formal
nature of these greetings it is easy to underestimate their significance.
Such a greeting occurs in every Pauline letter and also in the majority of
the other New Testament letters. It also occurs in five closing benedictions
34

Iain M. Duguid, "But Did They Live Happily Ever After? The Eschatology of the Book of
Esther. Westminster Theological Journal 68, no. 1, Galaxie Software, el. ed., (2006): 96.

12

(Gal. 6:16; Eph. 6:23; 2 Thess. 3:16; 1 Pet. 5:14; 3 John 15). These are all
expressed in the form of wishes that may be understood as prayers or
perhaps as statements of what the writer expects to be the case (so
explicitly in 2 John 3). This understanding rests on the fact that the grace
and peace come from God and Jesus Christ.35
To this point, this paper has demonstrated through the language of the Christian
Scripture God has fulfilled his promise of peace through his son Jesus, the Prophet of
Peace. The next section will examine four aspects of what it means for Man to live at
peace with God.

FOUR ASPECTS TO MANS STRUGGLE FOR PEACE

All mankind seeks peace in some way, but without God this goal cannot be
reached. Through Jesus, the Prophet of Peace, the goal can be attained. Through
Jesus, the believer undergoes an ontological transformation that brings them into both a
covenant relationship with God and empowers the them to practice peace.36 The
suffering of Jesus on the cross and His resurrection make Him the Prophet, Priest, and
Prince, promised by YHWH, who brings peace of all those who follow after Him.37
Ultimately, the relationship of peace with God takes the Christian on a path of
peacemaking to the world.38 The following sections outline the four basic areas of

35

Marshall, Aspects of the Atonement, 126-127.

36

Paul Wells, Covenant, Humanity, and Scripture: Some Theological Reflections. Westminster
Theological Journal 48, no. 1. Galaxie Software, el. ed., (1986): 29.
37

Michael William Holmes, The Letter of the Romans to the Corinthians commonly known as
First Clement, The Apostolic Fathers: Greek Texts and English Translations, Updated ed.
(Grand Rapids, MI: Baker Books, 1999), 45.
38

Stassen, "A Theological Rationale for Peacemaking," 619.

13

peacemaking incumbent on the believer; Peace of Heart, Peace of Mouth and Pen,
Peace of the Hand, and Peace of the Sword.
Peace of Heart
Every man and woman knows the struggle to find peace of heart. Whether one
seeks to eradicate their own sin, or struggles to overcome external trials, each one
knows the challenge to finding peace.39 Despite the challenge, the early Apostles knew
that peace was possible and encouraged their fellow believers to take joy in suffering
(James 1:2). While many passages speak directly to peace of heart, the follow
passages are emblematic of overall New Testament teaching.
Romans 2 warns the Christian that trials and tribulation will come form those who
chose evil, but God will give peace and deliverance.
Romans 2:911 There will be tribulation and distress for every human
being who does evil, the Jew first and also the Greek, 10 but glory and
honor and peace for everyone who does good, the Jew first and also the
Greek. 11 For God shows no partiality.
Romans 5 continues this thought and makes clear that peace of heart comes through
Jesus who gives every believer access to God and the power to stand in hope against
injustice.
Romans 5:15 Therefore, since we have been justified by faith, we
have peace with God through our Lord Jesus Christ. 2 Through him we
have also obtained access by faith into this grace in which we stand, and
we rejoice in hope of the glory of God. 3 Not only that, but we rejoice in our
sufferings, knowing that suffering produces endurance, 4 and endurance
produces character, and character produces hope, 5 and hope does not
put us to shame, because Gods love has been poured into our hearts
through the Holy Spirit who has been given to us.

39

Mateen A. Elass, Four Jihads, Christian History Magazine-Issue 74: Christians & Muslims
(Carol Stream, IL: Christianity Today, 2002)., electronic edition.

14

The Holy Spirit has been sent by the Prophet of Peace to ensure the believer does not
stand alone against evil and through Him we have peace. This peace from union with
God, Philippians 4:7 tells us, surpasses all understanding, will guard your hearts and
your minds in Christ Jesus.
The Second Century letter ascribed to Clement exemplifies how the New
Testament teaching from the Apostles was understood and applied by the early Church.
Therefore, my brothers, let us do the will of the Father who called us, that
we may live, and let us pursue virtue now more than ever; let us abandon
that evil mindset, the forerunner of our sins, and flee ungodliness lest evil
things overtake us. (2) For if we are eager to do good, peace will pursue
us. (3) This is the reason why a man is unable to find peace: they21 instill
human apprehensions, preferring the pleasure of the present to the
promise of the future.40
To have peace of heart, the believer must participate in the work of the Spirit and
pursue what is righteous and then peace will be the reward. The active participation of
the believer leads to the next charge of the Scripture; Peace of the Mouth and Pen.
Peace of Word
Christians face opposition from many fronts, and using our words, both spoken
and written are an important aspect to bringing peace. As the Psalmist wrote, Keep
your tongue from evil and your lips from speaking deceit. Turn away from evil and do
good; seek peace and pursue it (Psalm 34:1314). These words used by the Christian
are not meant to tear down or antagonize opponents of the Faith but to lift up the
Prophet of Peace so his work will be accepted by all.41 In following the example of

40

Michael William Holmes, An Ancient Christian Sermon commonly known as Second Clement,
The Apostolic Fathers: Greek Texts and English Translations, Updated ed. (Grand Rapids, MI:
Baker Books, 1999), 115117.
41

Mateen, Four Jihads,

15

Jesus who laid down his life while speaking words of forgiveness, the Christian seek to
save the sinners life by speaking and writing those same words of peace (Luke 23:24).
Hugh Martin writes the following regarding Jesus commission to send Christians out to
speak and write of Gods salvation peace,
[Jesus] brings deliverance to the captive, and quells the sinners pride,
and maketh him the ward and the pupil, not of any man of God merely, but
of the everlasting Father, and the Prince of Peace. He shows me a
warfare in which not a single life was lost, but one was freely given; and
from the altar, where that life was given, He takes a live coal and lays it on
my lips, and He says, Lo! this hath touched thy lips, and thine iniquity is
taken away, and thy sin is purged. Then I hear Him saying, Who will go
for us, and whom shall we send? And He enables me in personal
responsibility, and personal free-will to say, Here am I, send me. And He
answers, Thou shalt go unto all to whom I send thee, and thou shalt
preach the preaching that I bid theedeliverance to the captive, and the
opening of the prison to them that are bound; and all that I shall say unto
thee thou shalt speak.42
Under the authority and command of the Prophet, Priest, and Prince of Peace,
the believer goes out into the word to speak against evil and bring the peace of Jesus.
As Isaiah the prophet foretold in chapter 57 verse 7 of his work, How beautiful upon the
mountains are the feet of him who brings good news, who publishes peace, who brings
good news of happiness, who publishes salvation, who says to Zion, Your God reigns.
The Apostle Paul quotes Isaiahs message as he encouraged his Brethren to go out and
preach the Good News of Jesus.
Romans 10:1415 How then will they call on him in whom they have
not believed? And how are they to believe in him of whom they have never
heard? And how are they to hear without someone preaching? 15 And how
are they to preach unless they are sent? As it is written, How beautiful are
the feet of those who preach the good news!

42

Hugh Martin, The Atonement: In Its Relations to the Covenant, the Priesthood, the
Intercession of Our Lord (Edinburgh: James Gemmell, 1882), 305306.

16

The Christian must use their words to be peacemakers to every people and every
nation. Stassen amplifies the Apostles message of speaking peace when he writes,
In Romans 911, Colossians 1, and all of Ephesians, we are told of Gods
hidden purpose for the whole creation. Gods plan is to bring all together
into one people in peace under Christs lordship. This is the mystery of
Gods will and purpose for humankind which he has disclosed in Jesus
Christ: God is working to reconcile all to. him and to each other. Therefore,
our spreading the gospel and making peace are our participation in Gods
purpose for humankind.43
If, as Philo of Alexandra has observed, God alone is the truest, and most real,
and genuine peace.44 then it is the mission of every follower of God to proclaim that
peace in words to all those who need the peace of the prophet Jesus.
Peace of the Hand
Christians are united by Jesus to the God of peace and therefore must puts their
hands to work doing good deeds and serving others.45 The pursuit of peace through
good works is described today by many as a Social or Positive Peace.46 The Apostle
James who walked with Jesus defined what it means to work for peace.
James 2:1417 What good is it, my brothers, if someone says he has
faith but does not have works? Can that faith save him? 15 If a brother or
sister is poorly clothed and lacking in daily food, 16 and one of you says to
them, Go in peace, be warmed and filled, without giving them the things
needed for the body, what good is that? 17 So also faith by itself, if it does
not have works, is dead.

43

Stassen, "A Theological Rationale for Peacemaking," 631.

44

Charles Duke Yonge with Philo of Alexandria, ON Dreams That They Are God-Sent, Book 2,
The Works of Philo: Complete and Unabridged (Peabody, MA: Hendrickson, 1995), 406.
45

Mateen, Four Jihads,

46

Timothy A. McElwee, Peace Research, ed. Erwin Fahlbusch et al., The Encyclopedia of
Christianity (Grand Rapids, Mich.; Leiden, Netherlands: Wm. B. Eerdmans; Brill, 2005), 117.

17

James makes it clear that no one can give the blessings of peace to another
unless their actions demonstrate the veracity of their words. While to the modern reader,
the force of this teaching may be lost, Martin and Davis expand on the power of this
passage in their Dictionary of later New Testament letters.
Go in peace was a common Jewish farewell (for parallels, see Judg
18:6; 1 Sam 1:17; Jdt 8:35; Jub. 18:16; Mk 5:34; Acts 16:36), and that it
here carries the broader sense of lm is evident from the additional
comments: keep warm and eat your fill (NRSV). The utterance was
misguided but probably sincere. The illustration is suited to the context
(Jas 2:113) and is probably chosen because peacemaking, thus defined
as the active promotion of lm, epitomizes Jamess ethic (Jas 3:18; see
also Guelich, 1067, on Mt 5:9). The point is not merely that deficient faith
would make such a hollow pronouncement but that saving faith would
express precisely that sentiment and follow through with appropriate
action.47
Word of peace are not enough. To the one who claims to follow the Prophet of
Peace, he must also act accordingly with good works that build peace. Good works also
encompasses the call to bring justice. Healey discusses this holistic mandate from the
perspective of the Hebrew Bible.
It is this association of lm with brt covenant and also with mipat
judgment, justice that ties together the nuance of wholeness with the
notion of peace as an action. In Ps 34:14 the psalmist charges hearers,
Do good, seek peace, pursue it. Here peace is not something that simply
happens; it is a content-laden thing that one can lay hold of. And, further,
peace is not seen as a mere product but as an end in itself.48
This contemporary understanding of offering the hand of peace finds its roots in
the earliest of Christian writings. The letter from the Christians in Rome to their fellow
believers in Corinth known as 1 Clement is one of the earliestif not the earliest

47

Ralph P. Martin and Peter H. Davids, eds., Dictionary of the Later New Testament and Its
Developments (Downers Grove, IL: InterVarsity Press, 1997).
48

Joseph P. Healey, Peace: Old Testament, ed. David Noel Freedman, The Anchor Yale Bible
Dictionary (New York: Doubleday, 1992), 206.

18

extant Christian documents outside the New Testament.49 Written c. 60 AD at the time
the Apostle John was writing the book of revelation it gives todays reader an important
insight into how the message of peace was interpreted by the earliest believers.
Moreover, you were all humble and free from arrogance, submitting rather
than demanding submission, more glad to give than to receive, and
content with the provisions which God supplies. And giving heed to his
words, you stored them up diligently in your hearts, and kept his sufferings
before your eyes. Thus a profound and rich peace was given to all,
together with an insatiable desire to do good, and an abundant outpouring
of the Holy Spirit fell upon everyone as well.50
The early Church knew the importance of doing good deeds and did so under the power
of the Holy Spirit of Jesus. The letter from Clement goes on to say,
Now faith in Christ confirms all these things, for he himself through the
Holy Spirit thus calls us: Come, my children, listen to me; I will teach you
the fear of the Lord. (2) Who is the man who desires life, who loves to see
good days? (3) Keep your tongue from evil, and your lips from speaking
deceit. (4) Turn aside from evil and do good. (5) Seek peace and pursue it.
(6) The eyes of the Lord are upon the righteous, and his ears are turned to
their prayers. But the face of the Lord is against those who do evil, to
destroy any remembrance of them from the earth.51
This passage reinforces the connection to between peace of the heart and peace
of the hand in that personal holiness leads to peace in the community of faith (Heb.
12:14; Col. 3:15; 1 Pet. 3:11). As Hebrews 12:4 affirms, [s]trive for peace with
everyone, and for the holiness without which no one will see the Lord.

49

Michael William Holmes, The Apostolic Fathers: Greek Texts and English Translations,
Updated ed. (Grand Rapids, MI: Baker Books, 1999), 22.
50

Michael William Holmes, First Clement 31.

51

ibid, 55.

19

Peace of the Sword

Having expanded upon the call to peace of heart, word and hand, the the fourth
and final aspect to discuss is peace of the sword. While there may be conditions under
which nations use war to bring temporal peace52, the mandate to the individual Christian
is to turn the other cheek, seek peace, and live in brotherhood with all people. As
Webber explain, the ultimate act of worship is to set aside all cultural, racial, or national
prejudice and offer peace to everyone.
The Prince of Peace is the one whose dominion brings this quality of life.
In the New Testament, the peace of the covenant is extended beyond
Israel to all people; in Christ, both Jew and Gentile have been united.
Thus, Paul states, He himself is our peace (Eph. 2:14), having broken
the dividing wall between cultural groups.53
The Apostle Paul instructed the early church to lay aside their own cultural
prejudice and, above all these put on love, which binds everything together in perfect
harmony. And let the peace of Christ rule in your hearts, to which indeed you were
called in one body. And be thankful (Colossians 3:1415). The Christian does not
resolve conflict using the sword, but lays aside anger, resentment and past hurts. The
Christian must follow the example of the great Prophet and live as peacemakers. It is
not God who sins. It is not good who needs to find peace, but the individual person who
does evil that must be reconciled.
In speaking of the resolution of enmity between parties, Paul uses the
word eirnopoie, make peace, a word implying a well-known Greek
concept of hostility that requires pacification (see Triumph). Furthermore,
enmity is implied by reference to the blood of his cross (Col 1:20b), and
52

Kevin J. Vanhoozer et al., eds., Dictionary for Theological Interpretation of the Bible (London;
Grand Rapids, MI: SPCK; Baker Academic, 2005), 836.
53

Robert Webber, The Biblical Foundations of Christian Worship, 1st ed., vol. 1, The Complete
Library of Christian Worship (Nashville, TN: Star Song Pub. Group, 1993), 35.

20

this alienation is applied to us, the personal recipients of reconciliation.

E. Schweizer states the essential minimum when he says, in the whole of
the NT it is always the individual person, not God, who needs to be
reconciled (Schweizer, 92). It is humans who are characterized as
strangers and enemies in understanding in their evil works. The
modifying phrase in understanding brings the active sense of enmity to
the fore, since understanding specifically locates animosity in the human
mental activity.54
The world brings the sword of violence, but this is not the way of Jesus. Peace of
heart, word and deed require that the Christian lay down their arms and do not harm in
the name of the Prophet of God. Brubacher expands on this great doctrine of peace
when he writes,
Nonresistance implies suffering wrongfully, innocently. If we suffer patiently
for well doing, how much less should we resist when smitten because of
our faults? If we are willing to suffer for that which is good, how much
more willing should we be for being smitten on the left cheek? To suffer as
a thief, etc., is not grace; but to suffer as a Christian means to glorify
God.55
This does not mean that Christians in history have waled in complete faithfulness
to their calling. Some have wrongly taken up the sword to advance the cause of Jesus.
Just as tragic, many early rulers have taken the Christians devotion to the Prince of
Peace as a sign of rebellion to their earthly power. The early Romans are one such
example. Here the story as told by MacGregor.
The first Patristic references to the issue of Christians and violence sprang
from Justin Martyr (110165), the early churchs foremost Greek apologist.

54

Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid, eds., Dictionary of Paul and His
Letters (Downers Grove, IL: InterVarsity Press, 1993), 698.
55

Jacob N. Brubacher, Nonresistance, in Bible Doctrine: A Treatise on the Great Doctrines of

the Bible, Pertaining to God, Angels, Satan, the Church, and the Salvation, Duties and Destiny
of Man, ed. Daniel Kauffman (Scottdale, PA: Mennonite Publishing House, 1914), 535536.

21

Refuting the charge of sedition, which the Romans saw latent in the
Christian proclamation of the Kingdom of God.56
As citizens of Gods Kingdom, Christians do not train for earthly wars, but a spiritual war.
Their mission is not to conquer territory, but to conquer hearts with Jesus message of
peace. MacGregor goes on to describe Justins response to those who feared a violent
Christian rebellion.
Justin informed the Emperor that this prediction was starting to find
fulfillment through the church and its missionary expansion: That it is so
coming to pass, let me convince you. We who once murdered each
other indeed no longer wage war against our enemies; moreover, so as
not to bear false witness before our interrogators, we cheerfully die
confessing Christ.57
The actions of those who lived their lives closest to the time of Jesus are clear,
they were willing to die by the sword, before they would take up the sword to defend
Gods Prophet of Peace. Early first and second century uses of the New Testament
present a consistent message of nonviolence against aggression. Polycarp,
who himself was martyred in the Roman colosseum c 108 AD, is used as an example of
how the Christians played aside violence in obedience to the Prophet of Peace.
The church of God which sojourns at Smyrna to the church of God which
sojourns in Philomelium and to all the communities of the holy and catholic
church sojourning in every place: may mercy, peace, and love from God
the Father and our Lord Jesus Christ be multiplied.
We are writing to you, brothers, an account of those who were martyred,
especially the blessed Polycarp, who put an end to the persecution as
though he were setting his seal upon it by his martyrdom. For nearly all
the preceding events happened in order that the Lord might show us once
again a martyrdom which is in accord with the gospel. For he waited to be
betrayed, just as the Lord did, in order that we too might be imitators of
him, not looking only to that which concerns ourselves, but also to that
56

Kirk R. MacGregor, Nonviolence in the Ancient Church and Christian Obedience, Themelios:
Volume 33, No. 1, May 2008 (2008): 17.
57

ibid, 18.

22

which concerns our neighbors. For it is the mark of true and steadfast
love to desire not only that oneself be saved, but all the brothers as well.58
The early believers saw their sacrifice as exemplary of Jesus own deatha
sacrifice of life mean to bring peace in a violent world. In the letters of Ignatius of
Antioch (c. 35 AD c.107 AD) we read again of the early understanding of .
Therefore make every effort to come together more frequently to give
thanks and glory to God. For when you meet together frequently, the
powers of Satan are overthrown and his destructiveness is nullified by the
unanimity of your faith. There is nothing better than peace, by which all
warfare among those in heaven and those on earth is abolished.59
The Christian story is one of peace laid out to this point is summarized well by
Charles Stanley.
The angels spoke peace to the earth at Jesus first coming (see Luke
2:14). More than four hundred times in the Scriptures, the Lord says that
we are not to fear, but rather, we are to have peace. The prophet Isaiah
referred to Jesus as the Prince of Peace (Isa. 9:6). Throughout His
ministry, the Lord Jesus spoke peaceto a woman with an issue of blood
He said, Go in peace; to a stormy sea He said, Peace be still; and to
His disciples He said, My peace I give you. The Lord calls us to peace as
we await His return.60
Stanley advances the story of peace to the point of when Jesus will return, not just as a
Prophet of Peace, but as the ruling Prince of Peace. When Christ returns, he will first
bring a 1,000 year reign of peace. But the peace of Jesus is not the same as human
declarations of peace such as when the persecution of the Church was ended in 313
with the Edict of Milan or in the Clementine Peace (Pax Clementina), ratified on
58

Michael William Holmes, The Martyrdom of Polycarp, The Apostolic Fathers: Greek Texts and
English Translations, Updated ed. (Grand Rapids, MI: Baker Books, 1999), 227.
59

Michael William Holmes, The Letters of Ignatius, Bishop of Antioch To the Ephesians, The
Apostolic Fathers: Greek Texts and English Translations, Updated ed. (Grand Rapids, MI: Baker
Books, 1999), 145.
60

Charles F. Stanley, Preparing for Christs Return (Nashville, TN: Thomas Nelson Publishers,
1999), 105.

23

January 19, 1669.61 It is a stronger and long lasting theocratic-peace unseen by any
nation in the history of mankind.62 At the end of his reign of peace, Jesus will then bring
a judgment on all evil and sin left on the earth.
While Jesus proclaimed peace as the work of his followers today, there is a time
to come for judgement of the unbeliever. Unlike the false prophets who came before
Jesus, he did not proclaim only the good, he gave a holistic proclamation from YHWH
that included judgement.63 Peace is synonymous with justice, but this judgement will be
executed by Jesus himself and as a result all wars will cease. The confluence of peace
and justice in the person of Jesus is clear from the Hebrew prophet Isaiah.
The figure, then, of the ar lm Prince of Peace (Isa 9:5Eng 9:6) is
to be seen as the bringer of justice, as the vindicator. He is in purpose
wonderful, in battle God-like, Father of all time, Prince of peace and his
kingdom shall be established and sustained with justice and
righteousness. The same confluence of the peace-bringer with the
renewal of justice and righteousness is found in Isaiah 40.64
The Christian has no need to take up the sword, because it is the left to Jesus to
bring the final judgement to all people. In the end, Jesus will bring a forceful end to all
war and restore peace. Jesus alone will judge the sinner for their evil deeds and reward
the faithful for following his plan of nonviolent resistance of the worlds corruption.65

61

F. L. Cross and Elizabeth A. Livingstone, eds., The Oxford Dictionary of the Christian Church
(Oxford; New York: Oxford University Press, 2005), 1253.
62

Murray J Harris, The New Testament View of Life after Death, Themelios: Volume 11, No. 2,
January 1986 (1986): 50.
63

Willem A. VanGemeren, Prophets, the Freedom of God, and Hermeneutics., Westminster

Theological Journal 52, no. 1. Galaxie Software, el. ed., (1990): 84.
64

Joseph P. Healey, Peace: Old Testament, ed. David Noel Freedman, The Anchor Yale Bible
Dictionary (New York: Doubleday, 1992), 206.
65

Arthur Walkington Pink, The Beatitudes and the Lords Prayer (Bellingham, WA: Logos Bible
Software, 2005), 6566.

24

CONCLUSION
Throught this paper, it has been shown that since the beginning of creation,
through the promise of the age to come, Jesus is the fulfillment of all that YWH has
promised in his Prophet of Peace.
he was the conqueror of the serpent, was promised to Adam and Eve; a
blessing and benediction to all people, the true Shiloh, Messiah and
Emmanuel, the true plant of David, the Lord who justifies us, the Prince of
Peace, and the true Son of the Almighty and living God, whom all the
righteous and true prophets desired.66
Final entreat from the Book of Common Prayer.
O God, the Father of our Lord Jesus Christ, our only Saviour, the Prince of
Peace; Give us grace seriously to lay to heart the great dangers we are in
by our unhappy divisions. Take away all hatred and prejudice, and
whatsoever else may hinder us from godly union and concord: that as
there is but one Body and one Spirit, and one hope of our calling, one
Lord, one Faith, one Baptism, one God and Father of us all, so we may be
all of one heart and of one soul, united in one holy bond of truth and
peace, of faith and charity, and may with one mind and one mouth glorify
thee; through Jesus Christ our Lord. Amen.67

66

Menno Simons, The Complete Works of Menno Simon, vol. 1 (Elkhart, IN: John F. Funk &
Brother, 1871), 192.
67

The Protestant Episcopal Church in the United States of America, The Book of Common
Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church
(New York: The Seabury Press, 1976), 3738.

25

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