Peacemaking

Blessed Are the Peacemakers: Six Old Testament Lessons for the New Testament Church

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jonathan-farber-_lpQA9ox6IA-unsplash.jpgWhen the Western tribes of Israel heard that Reuben, Gad, and the half tribe of Manasseh built an altar near the Jordan River, they were ready to go to war (Josh. 22:10–12). This altar threatened God’s favor on Israel, and the obedient sons of Israel were ready to act. Fortunately, before they took up swords against their brothers, they sent a delegation to inquire about this altar.

This peace-keeping mission is what Joshua 22:10–34 describes, and in these verses we find a tremendous model for peace-making in the church today.  In what follows, we will consider six priorities for genuine reconciliation.

Six Priorities for Peace-Making 

First, peace requires a faithful (high) priest.

When the Western tribes learned of the altar, they gathered at Shiloh to make war. Only before proceeding on that path, they sent a priest by the name of Phinehas. Phinehas is well-known to us because of his actions in Numbers 25. There, he atoned for the sins of the people by taking a spear in his own hand and killing Zimri and Cozbi. This appeased God, ended the plague brought on by Israel’s sexual immorality, and proved Phinehas’s faithfulness as a priest.

Now, following his lead, the delegation of Israel went to inquire of their brothers. What becomes apparent in this peace negotiation is that these brothers acted in faith and did not sin against God or them. Thus, a faithful priest was necessary for making peace. Only now with the split between the tribes of Israel, peace is made by putting the sword down and not going to war. The lesson in this is that faithful priests knew how to divide clean and unclean (Lev. 10:11). Phinehas excellence, therefore, is proved by his ability to make this decision.

At the same time, it is vital to see that a priest is still needed to make peace. In the new covenant, Christ is the peace of his people, one who has made peace by his cross and one who preaches peace to those far and near (Eph. 2:14–17). Moreover, Jesus lives to intercede for his brothers (Heb. 7:25). Thus, the unity of the church is preserved by Christ and his priesthood.

Likewise, Jesus as our great high priest also teaches God’s people how to be priests to one another. As Matthew 5:9 says, those who make peace prove themselves to sons of God, which is to say, they prove themselves to be faithful priests in God’s household. (Faithful sonship was always the source of true priesthood). Today, if the church has any unity, it is because Christ is the one who is mediating the new covenant and praying effectively for his people to become peace-makers. Continue reading →

Old Testament Instruction for the New Testament Church: 10 Things About Joshua 22

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michel-porro-vfaFxFltAvA-unsplashWhen we think about finding help for practical matters in the church, 1 Corinthians and 1 Timothy are books that come to mind. However, Joshua should be added to the list of places we go to find help for practical ecclesiology. In this list of ten, we will see how Joshua 22 fits into the book of Joshua. And from its place in the book of Joshua, we will see at least five ways this chapter informs a variety of church matters.

1. Joshua 22 begins the fourth and last section of Joshua.

In Joshua there are three or four major sections, depending on how you organize the book. But however you arrange it, Joshua 22 begins a new section, one composed of three concluding assembles. As Dale Ralph Davis puts it,

Observe that each of these last three chapters begins when Joshua summons (Hebrew, qara’) Israel or some significant segment of it (22:1; 23:2; 24:1). Thus the book closes with three assemblies of the people of God. Remember that all this immediately follows the heavy theological text, 21:43-45, which emphatically underscores Yahweh’s fidelity to his promise.

By contrast, chapters 22–24 are preoccupied with the theme of Israel’s fidelity to Yahweh (22:5, 16, 18, 19, 25, 29, 31; 23:6, 8, 11; 24:14-15, 16, 18, 21, 23, 24).’ Hence the last three chapters constitute the writer’s major application: Israel must respond in kind to Yahweh’s unwavering faithfulness. Willing bondage [think: Paul’s use of the word doulos] to this faithful God is their only rational and proper response. The logic is that of the ‘therefore’ of Romans 12:1 as it follows the divine mercies of Romans 1-11. In principle it is the same as ‘love so amazing, so divine, demands my soul, my life, my all.’ (Joshua, 169–70)

Davis’s observation about these three assemblies is most helpful for establishing a link between Israel living in the land and God’s people living before God today. Thus, we can be sure that these chapters are meant to help churches walk together in covenant unity.

Continue reading →

Nine Traits of a Peacemaker

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peaceIn Matthew 5:9 Jesus says, “Blessed are the peacemakers, for they shall be called children of God.” A few verses later, Jesus instructs worshipers to leave their gifts at the altar in order to make peace with those who have something against them (5:21-26) and just a few verses later he tells us we should love our enemies and pray for those persecute us, that we might be like our father in heaven who provides the righteous and the unrighteous with sunshine and rain (5:43-45).

In short, God’s children are those who make peace. But what does that mean? James 3:13-18 gives a very clear answer. Read with me:

Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace.

In this illuminating passage, James, who is writing to a church fractured with partiality, gives nine traits of the peacemaker. Beginning with verse 17, and couched in the language of heavenly wisdom, he gives us nine traits of a peacemaker. Continue reading →

Providence & Peace(making)

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Providence and peace go together.  Providence makes peace possible; and peace is the fruit of a genuine trust in God’s providence.  In truth, I would venture to say that an insufficient and/or underestimated view of God’s providence will in time undermine your peace.  Or to say it another way, your peace in the midst of conflict and adversity is proportionate to your view of God’s providence.  Peace that passes all understanding must take root in the bedrock of God’s exhaustive and meticulous providence–to borrow Bruce Ware’s terminology (God’s Greater Glory).

In his book on the subject, Ken Sande spends an entire chapter connecting the dots between God’s providence and our peace.  He shows from Scripture and from personal testimony, how Christians who have found peace in the greatest trials are the ones with the most unflappable assurance in God’s goodness and sovereignty.  This is what Sande writes,

God’s sovereignty is so complete that he exercises ultimate control even over painful and unjust events (Exod 4:10-12; Job 1:6-12; 42:11; Ps 71:20-22; Isa 45:5-7; Lam 3:37-38; Amos 3:6; 1 Peter 3:17). This is difficult for us to understand and accept, because we tend to judge God’s actions accoridng to our notions of what is right.  Whether consciously or subconsciously, we say to ouselves, “If I were God and could control everything in the world, I wouldn’t allow some one to suffer this way.”  Such thoughts show how little we understand and respect God…. Even when sinful and painful things are happening, God is somehow exercising ultimate control and working things out for his good purposes–[like in the case of Joseph, see Ps 105:16-25].  Moreover, at the right time God administers justice and rights all wrongs…Knowing that [God] has personally tailored the events of our lives and is looking out for us at every moment should dramatically affect the way we respond to conflict (Ken Sande, The Peacemaker, 61-62).

Understanding what the Bible teaches about God’s providence does not make us automatic peacemakers, but it is the first step.  We cannot make peace with others until we have made peace with God, or to put it more appropriately, more ‘Godwardly,’ until we have received his peace (cf. Eph 2:11-22).  Without this cornerstone of confidence–that is a settled belief that no sparrow falls to the ground apart from God’s supervision (Matt 10:29), that no step is taken apart from God’s oversight (Prov 16:4, 9), and that no sin is committed apart from God’s mysterious permission (Job 1-2; Isa 45:7; Lam 3:37-38)–lasting peace will always suffer from this nagging doubt: “it could have been different.”  However, as soon as Scripture weighs in on the matter and persuades you of God’s complete and faultless providence, the peace which passes understanding is shortly to follow.

For amazingly, providence and peace-making have been on the mind of God from before the foundation of the earth.  Consider Peter’s words in Acts 3:23-24, “this Jesus [was] delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.” God’s peacemaking strategy  hinged on his definite and preordained plan to allow lawless men to arrest, try, and crucify his son, but for the divine purpose of atoning for the sins of the world and reconciling himself to his people (cf Acts 4:26-27).  In the cross, we must take heart and learn that the greatest affliction and horrors in this world can be redeemed by a God who loves his children and controls all things (Rom. 8:28).  He promises his children that our lives can and will be marked by suffering but also with comfort (2 Cor 1).  Thus we can have confidence that everything we experience in life has passed the inscrutable (and unsearchable) hands of God, and thus we can have peace in the God who upholds us and loves us.  Thus in a word: His providence secures our peace, which leads to the ability to make peace with others, even those who are the source of our pain.

As our church studies the principles of peacemaking, I was reminded that the bedrock of that process of reconciliation is the God who upholds all things and who gave his son into the hands of wicked men in order to save people from all nations.  May such an amazing vision of God’s sovereignty and sacrifice press us to be peacemakers.

Soli Deo Gloria, dss