Intro
We come today to the 7th Beatitude found in Matthew 5:9: “Blessed are the peacemakers, For they shall be called sons of God.”i We are approaching the pinnacle of this list of attributes that bring blessing on a person’s life. Everybody wants to be blessed. But not everybody is willing to take the pathway to blessing that Jesus presents in this teaching. In Isaiah 30 God confronted his people for going to Egypt which is symbolic of the world for guidance and help. He warned them that strengthening themselves in that way would not end well. Then he talks about the restoration that he would bring to his people in the latter days. The blessing would come as they turned from the ways of Egypt to the ways of God. The blessing would come as they embraced God’s instruction and walked in his ways. In Isaiah 30:21 he said to his people, “Your ears shall hear a word behind you, saying, ‘This is the way, walk in it.’”
In these Beatitudes Jesus is saying to his people, “This is the way, walk in it.” The Beatitudes are profoundly important because they reveal to us the way we should live as Christians. They reveal to us the pathway to blessing. Living in God’s blessing is not just a matter of asking for provision and favor. It includes that. But it requires aligning ourselves with the ways of God. It requires submission to the way God’s kingdom operates. With each of these Beatitudes, Jesus pronounces a specific blessing.
I. The BLESSING PRONOUNCED in this Beatitude: “For they shall be called sons of God.”
They shall be recognized as the true children of God. God is the ultimate peacemaker. As they function as peacemakers, they reflect his nature and give evidence that they are really his children. Proof of their identity is demonstrated through their actions.
It’s a delightful thing for parents to see their own mannerisms and tendencies in their children. Facial expressions may be similar. The way they walk may be similar. One of our elders in Iowa has a very scientific mind. As his sons matured, you could see the same pattern of thought. Like father, like son. When God’s children operate as peacemakers, they are reflecting their Heaven Father’s nature.ii
Often in the New Testament, God is referred to as the “God of peace.”iii The devil is the author of strife and confusion. He was a murderer from the beginning. But God is the great peacemaker. Strife and contention are evidence of a fallen nature operating in rebellion against God.
In John 8 the Pharisees were contending with Jesus. Jesus was calling them to repentance, but they were refusing to repent. They were claiming to have no need for repentance because they were Abraham’s children. Jesus said to them, “If you were Abraham's children, you would do the works of Abraham” (John 8:39). In other words, you would reflect his characteristics in your actions. They were trying to kill Jesus. That murderous intent was not in alignment with who Abraham was. Then in verse 41 Jesus said to them, “You do the deeds of your father.” The proof is in the pudding. Your behavior betrays your true nature. Furthermore, Jesus said to them, “You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning” (verse 44). The desire of our Heavenly Father is peace. He is the God of peace, not strife and murder. His children are peacemakers, not troublemakers.
There are six or seven Greek words that can be translated child or son. Each one carries a little different nuance. The Greek word in our text is huios. It is often translated son because it stresses the dignity of the relationship. The Greek word paidion indicates a little or young child. For example, Hebrews 11:23 uses this word in reference to Moses when he was an infant. Paul uses the word metaphorically in 1 Corinthians 14:20 to refer to immature Christians. Paidion focuses on the immaturity of the child. The Greek word teknon “gives prominence to the fact of birth.” Paul uses that word in Ephesians 5:1 when he writes, “Therefore be imitators of God as dear children.” You have been born of the Spirit, so behave accordingly. So, in Matthew 5:9 the Greek word is stressing “the dignity and character of the relationship.”iv They shall be honored as the true sons of God.
What does it mean to be “called sons of God”? Martin Lloyd-Jones says, “Called means ‘owned.”v God will own them as his children. The pure in heart will be able to see them as God’s children. Their behavior gives evidence to all that they are God’s true sons.vi
According to Romans 8, that sonship indicates astounding privilege. Look with me at Romans 8:14-17.
“For as many as are led by the Spirit of God, these are sons [huios: an emphasis on the dignity and privilege of the relationship] of God. 15 For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father.’ 16 The Spirit Himself bears witness with our spirit that we are children [teknon; an emphasis on our spiritual birth] of God, 17 and if children, then heirs — heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.”
To be “called sons of God” is to be acknowledged by God as his heirs and joint heirs with Christ. Can anything be better? Could anything be more glorious than that? What do you ultimately want in life? The riches of this world are as nothing compared to the eternal inheritance we have in Christ. The pleasures of this world cannot compare to the glory we shall have in heaven as heirs of God. So, here is the blessing awaiting peacemakers: “They shall be called sons of God.”
II. The QUALITY BEING ADDRESSED in this Beatitude: “Peacemakers.”
What is biblical peacemaking?vii
It is not mere appeasement. Many people think they are peacemakers because they avoid conflict or simply appease the other party. Biblical peacemaking is not “peace at any price.” Biblical peacemaking is founded upon righteousness, truth, and integrity.viii How do we know this? This is the kind of peacemaking God does, and we are to follow his example. Does God make peace at any price? Can a person live in defiance of the Creator’s authority and be at peace with God? No, the person must repent of his rebellion against God.
In Jeremiah 6 God condemned the false prophets for their appeasement. In verse 14 God said, “They have also healed the hurt of My people slightly, Saying, 'Peace, peace!' When there is no peace.” A superficial tolerance of any and everything is not the mindset of a godly peacemaker. Biblical peacemaking begins with a confrontation of the issues supporting the contention. There is some temporary relief in appeasement, but there can be no lasting peace without the truth being addressed. When there is conflict, it is difficult business to address the truth of the matter. But a resolution must go deep enough that the two can walk together in the days ahead.ix
Let’s learn from God’s example of peacemaking. Ever since Adam rebelled against his Creator, man has been at variance with God. The conflict is not a mere misunderstanding. Adam asserted his independence from his Creator in an act of disobedience.x The only viable relationship between the creature and the Creator is submission and obedience. Without that, the universe cannot be in a state of peace. God is altogether benevolent toward his creation. He gave to Adam everything needed for life and godliness. Even in his state of innocence, Adam was not equipped to live independent of God. His life is only sustained in relationship with the Creator. In love, God was acting properly toward Adam. Adam enjoyed paradise as long as he functioned properly in his relationship with God. But when he rebelled against that relationship, he ignited the conflict.
So, who needs to change for the right relationship to be enjoyed in peace? Not God: he continues in love toward man. Man must repent of his rebellion for there to be lasting peace with all the associated benefits. That’s why our message is not that God needs to be reconciled to man. Our message is that man needs to be reconciled to God. Paul asserts this in 2 Corinthians 5: 20: “Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God.” Any person who thinks God needs to be reconciled to hm or her will never be at peace with God. God is not out of alignment with his role as Creator and leader. Man in rebellion must turn from his mutiny, submit himself to God, and thereby be reconciled to God.
The worst thing God could do would be to turn control of the universe over to sinful man. He alone is capable of running the universe. In fact, he alone is capable of running your life and my life. Only when we embrace that truth, can there be peace. It is sinful man that is creating the strife. It is sinful man that must repent and align himself with the Creator.
But who makes the first move toward reconciliation? “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). God initiated the reconciliation. He could have sat back in heaven, looked down on sinful man and said, “You made your bed; now lie in it.” If he had done that, we would have all been doomed to eternal destruction. We are not equipped to sustain eternal life outside of relationship with him.xi We were the ones that were wrong. But God was the peacemaker who initiated reconciliation.
That reconciliation is based on truth and integrity rather than mere appeasement. And it was a costly process to initiate a lasting peace based on righteousness and truth. It cost the Father the dearest thing in heaven. The peace could only be made through the blood of the cross.xii Colossians 1:20 tells us that it was by Christ that God would “reconcile all things to Himself.” And how did that happen? Colossians 1:20 concludes, “having made peace through the blood of His cross.” Lasting peace could not come through simply avoiding the problem. Lasting peace could not come through God simply dismissing the offense. Justice and integrity must be maintained. The peace must rest on the sound foundation of truth and righteousness.xiii
God extends the offer and opportunity for peace to the ungodly. Ephesians 6:15 refers to the gospel as the “gospel of peace.” “But,” Isaiah 57:20 says, “the wicked are like the troubled sea, When it cannot rest, Whose waters cast up mire and dirt.” Verse 21: “‘There is no peace,’ Says my God, ‘"for the wicked.’” It’s not just that the wicked need forgiveness from God. They need an internal change of mind and heart. They are out of alignment with the Creator. They are in a state of internal conflict with themselves and their Maker. Out of that chaos, they find themselves in conflict with other people.
The peace that God brings is first reconciliation with himself. Without that, there is no hope. But from that reconciliation, God brings a person into an internal state of peace with himself. That is foundational to the person living in peace with other people. There is no peace for the wicked.xiv For there to be enduring peace, the wickedness must be addressed.
Therefore, biblical peace proceeds out of purity of heart. Last week we talked about the progression of thought in these beatitudes. Qualities of meekness and mercy rest on the stance of humility in the first beatitude. We must begin with being “poor in spirit.” We must begin by recognizing our own inadequacy and dependence on God. That positions to receive God’s gift of eternal life. That positions us to grow in grace.xv In our growth process we hunger and thirst for righteousness. And remember, righteousness is essential for lasting peace. We just studied the sixth beatitude: “Blessed are the pure in heart, For they shall see God.” Biblical peacemaking is not possible without purity of heart.
James’s teaching is consistent with what we see in the Beatitudes.
(1) James identifies the source of interpersonal conflict. James 4:1-3: “Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? 2 You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask.” Instead of being rightly aligned with God and asking him to supply the need, they were contending with one another for the resources. The origin of the conflicts did not lie on the surface. Those are only secondary causes: the rash word, the selfish act, etc.
The source of the problem that must be addressed is the lack of purity in the heart.xvi The motives are selfish. Greed, envy, hatred, and other unloving desires drive the behavior that fuels the dispute. In Mark 7:21-23 Jesus explained the problem: “For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. 23 All these evil things come from within and defile a man.” The self-centered, impure motives of the heart are the fundamental source of conflict.
That is why God’s process of bringing peace on earth is first and foremost a call to inner transformation. For there to be peace on earth, there must be peace in the hearts of the earthlings. People ask why God doesn’t make wars cease. Why doesn’t God bring peace on earth? The answer is: That’s exactly what he is doing. But the problem runs much deeper than you think. You can’t bring peace by simply getting rid of all the guns. If you could successfully do that, fallen men would invent other ways to destroy their enemies. The heart must be changed if there is to be lasting peace on the earth. The good news is that there will be lasting peace on earth. But the process required for that reaches down into the heart of every individual, one person at a time..
(2) James sets the order of peacemaking exactly as Jesus did. James 3:17 says, “But the wisdom that is from above is first pure, then peaceable. . . .” First pure, then peaceable; not the other way around. The world tries to establish peace without purity of heart. It never works. It may bring a brief reprieve. But the result can be nothing more than a temporary truce. Summer Wells, Under Secretary of State during Franklin Roosevelt observed, “History does not record any example of a military alliance between great nations, which has endured. The result of such alliances has invariably been that the partners have jockeyed for individual influence and for selfish advantage. At best they have given rise to only a temporary and precarious balance of power.”xvii
An old Chinese proverb says, “If there is righteousness in the heart, there will be beauty in the character. If there be beauty in the character, there will be harmony in the home. If there be harmony in the home, there will be order in the nation. When there is order in the nation, there will be peace in the world.”xviii If our national leaders could only understand that simple proverb, we would make much better progress toward peace. All their superficial efforts toward peace have resulted in the breakdown of the family, crime in the streets, and international tension. Biblical peace must begin in the heart. It must be based on truth and righteousness.
(3) James’s description of godly wisdom corresponds closely with Jesus’s teaching in the Beatitudes. Consider with me all of James 3:17: “But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.” Do you see the consistency here with Jesus’s teaching in the Beatitudes? The words “gentle” and “willing to yield” correspond to the meekness in the third beatitude. The phrase “full of mercy and good fruits” addresses the fifth beatitude: “Blessed are the merciful, For they shall obtain mercy.” The word “pure,” “and the phrase “without partiality and without hypocrisy” correspond to the sixth beatitude: “Blessed are the pure in heart, For they shall see God.” And of course, “then peaceable” has to do with being a peacemaker. Both Jesus and James are instructing us in how to live a quiet and peaceable life, how to operate in the wisdom from above: God’s kind of wisdom.
So, biblical peacemaking confronts the issues so that there can be a lasting resolution. Going deeper than secondary causes, it addresses heart issues. Biblical peacemaking is more demanding than the superficial attempts made by the world. But it is the only way toward permanent peace. With that understanding of biblical peacemaking, let’s now talk about:
III. The WAY WE CAN OPERATE as Peacemakers.
1. We must develop in the qualities leading up to this beatitude. We cannot function as an effective peacemaker without the humility expressed in the first beatitude: “poor in spirit.” An attitude that mourns over sin is necessary. Our attitude toward sin must be appropriate. The point we must see is that tthe first six beatitudes are foundational qualities necessary for peacemaking. One needs the meekness of the third beatitude, the desire for righteousness found in the fourth beatitude, the mercy of the fifth beatitude, and the purity of heart expressed in the sixth beatitude to effectively make peace. Peacemaking is a challenging endeavor, and all these qualities are instrumental in the process.
It's interesting that even worldly experts recognize this progression. Daniel Golemen impacted the academic and corporate world with his bestselling book: Primal Leadership. He set forth the competencies associated with what he called emotional intelligence. Emotional intelligence has to do with the way leaders handle themselves and their relationships. Their success as a leader is largely dependent on their competency in these skills. The theory is: It’s not enough to have high IQ. A successful leader must have a high level of EQ as well.
This chart summarizes the levels of competency needed. Like the Beatitudes they build from the foundation up. The first two levels address competencies for managing oneself: Accurate self-assessment, emotional self-control, personal flexibility, etc. These are listed first under Self-Awareness and secondly Self-Management. With those competencies as a foundation Goleman addresses social competence: empathy toward others, organizational awareness, motivating toward a compelling vision, etc. I share this with you to point out the high level of competence needed for conflict management or peacekeeping. It is listed near the top of the progression. Goleman’s contention is that peacekeeping or conflict management requires all the competencies leading up to it.xix Even the secular world recognizes the challenges of being a peacekeeper.
As a professional mediator, I have read a lot of secular literature on the subject. After extensive observations and analysis, secular experts in the field provide helpful insight on how to manage conflict. Many of their suggested skills and techniques are indeed useful. The one glaring weakness is the tendency to deal with conflict at a behavioral level but not at the heart level. Some attempts have been made toward going deeper. But those efforts have come far short of the gospel.xx Significant good has been done by sincere peacemakers in the secular world. But seeks a deeper resolution than is typically addressed in secular conflict management. Biblical peacemaking must get at the thoughts and intents of the heart.xxi
2. In our peacemaking efforts we must present the gospel as the fundamental solution.
There righteousness and peace have kissed.xxii “How beautiful upon the mountains Are the feet of him who brings good news, Who proclaims peace, Who brings glad tidings of good things, Who proclaims salvation, Who says to Zion, ‘Your God reigns!’” (Isa. 52:7). Our proclamation of the gospel is an offer of peace from God himself.
An everlasting peace must begin with the individual getting right with God at the heart level. The two great commandments are that we love God with all our hearts and we love our neighbor as ourselves.xxiii Biblical peace is only obtained when love rules the heart, first in a vertical relationship with the Creator, then in horizontal relationships with others. Since God is the source of all and ruler of all, the individual must get aligned with him first and foremost. Efforts at peace among men are futile without the people being at peace with God. Of course, that peace is made possible through the cross of Christ, where he settled the offense of sin. Romans 5:1 says, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” A right relationship with God positions us to receive his grace for living in peace with other people. It is God alone who can pour into our hearts the love necessary for peaceable relationships with others (Rom. 5:5).xxiv
3. As Christians who enjoy peace with God, we are to seek peace and pursue it in all our relationships (Ps. 34:14).xxv We cannot always make others be at peace with us.xxvi The next beatitude is about the persecution we must endure at times. But from our side of the matter, we are to be at peace with others as much as we can (Rom. 12:18). That means we must turn the other cheek at times (Luke 6:29). That means we must relinquish our personal rights at times and take wrong without retaliating.xxvii That means we must overcome evil with good, rather than contending with the other person (Rom. 12:21).
Christ left us an example of how to be a peacemaker. Peter points this out in his first epistle. After addressing the unjust treatment Christians may have to endure, he writes, “For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: 22 "Who committed no sin, Nor was deceit found in His mouth"; 23 who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously” (1 Pet. 2:21-23).xxviii
The Bible is of full of instruction for “endeavoring to keep the unity of the Spirit in the bond of peace” (Eph. 4:3). Those include admonitions about managing anger and instruction about guarding our tongue.xxix We must diligently work toward peace in all our relationships.xxx And at times we are called upon to help others resolve their disputes. That must always be done with humility and gentleness (Gal. 6:1). It must always be done with respect and a redemptive objective for all involved.
We cannot give to others that which we do not have. We must have peace in our own hearts if we are to influence others toward peace. Even without saying a word, some people bring peace into a room. They are carriers of peace because the peace of God is ruling in their hearts.xxxi There are others who stir up strife wherever they go. Their inner soul is in turmoil, and they spread that turbulence when they interact with others. What spills out when someone bumps you? Is it strife and contention or is it love and compassion? Whatever is inside will tend to spill over when you interact with people.
There is much more we could say about being a peacemaker. I teach this subject in Christian and secular universities. But we will conclude by reading a famous prayer offered up by Saint Francis of Assi. This prayer addresses several practical tactics for peacemaking and models the mindset of a biblical peacemaker.
“Lord make me the instrument of Your peace,
Where there is hatred may I bring love,
Where there is malice, pardon,
Where there is discord, harmony,
Where there is error, truth,
Where there is doubt, faith,
Where there is despair, hope,
Where there is darkness, Your light,
Where there is sadness may I bring joy.
Oh Master may I seek not so much,
To be comforted as to comfort,
To be understood as to understand,
To be loved as to love,
For it is in giving that we receive,
It is in losing our lives that we shall find them,
It is in forgiving that we shall be forgiven,
It is in dying that we shall rise up to eternal life.”xxxii
Biblical peace is represented by the Hebrew word “shalom.” It means more than the absence of war and conflict. It indicates wholeness and wellbeing.xxxiii Biblical peace brings all the pieces into alignment: right relationship with God and right relationship with others.xxxiv When all is at rest in our hearts, and all is right in our relationships we are truly enjoying shalom.
It is the last word in this priestly blessing recorded in Numbers 6:24-26. I want to pronounce this blessing on you.
“The Lord bless you and keep you; 25 The Lord make His face shine upon you, And be gracious to you; 26 The Lord lift up His countenance upon you, And give you peace [shalom].”
May God give you peace and use you as a peacemaker. May you be acknowledged by God himself as one of his own children. “Blessed are the peacemakers, For they shall be called sons of God.”
ENDNOTES:
i All Scripture quotes are from the New King James Version unless indicated otherwise.
ii Peace in the believer’s life comes as a fruit of the Holy Spirit (Gal. 5:22). It is his influence that empowers us to be biblical peacemakers. Therefore, if we successfully make peace, all the glory must go to God.
iii Rom. 15:13; 33; 16:20; Phil. 4:9; Heb. 13:20. In Isaiah 9:6 Jesus is declared to be the Prince of Peace.
iv Child (from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)
v Martyn Lloyd-Jones, Studies in the Sermon on the Mount: Two Volumes in One, vol. 1 (Grand Rapids: Eerdmans, 1972), 126.
vi Just as the Pharisees refused to recognize Jesus for who he is, the wicked are blinded by sin and do not recognize believers as sons of God. But the “pure in heart” can discern them rightly. Cf. 1 John 2:3; 3:7; Richard W. Tow, Authentic Christianity: Studies in 1 John (Bloomington, IN: WestBow Press, 2019), 52-67, 170-189.
vii This is the only occurrence of eirenopoios in the New Testament. Eirene (peace) has essentially the same meaning as our English word with the context dictating the nuance of meaning.
viii Righteousness is the essential root of lasting peace. “The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence forever” (Isa. 32:17).
ix Cf. Amos 2:3.
x Cf. Eccl. 7:29.
xi Like a battery that runs down, our biological life can last for a while. But God is the only source of eternal life. To break away from relationship with God is to cut oneself off from the source of life. The end result of that is death. Cf. John 1:1-4; Rom. 6:21; Rev. 22:14.
xii Cf. Isa. 53:5.
xiii Four principles for biblical peacemaking drawn from God’s example:
(1) Biblical peacemakers act out of a motive of love (not selfishness) toward the other (seek highest good of other). (2) Biblical peacemakers initiate peace even when other party has committed the offense (Matt. 18). (3) Biblical peacemakers confront the issue that disrupt peace so that lasting peace can be established. (4) Biblical peacemakers make personal sacrifices and forfeit personal rights when prudent and necessary.
xiv Cf. In their state of rebellion against the Creator they are in a state of internal turmoil, and they refuse to embrace the way of peace that Jesus describes in the Beatitudes (Ps. 140:2; Isa. 59:8; Rom. 3:17; Luke 1:79).
xv Cf. 2 Pet. 3:18.
xvi Cf. James 3:14-15: “But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. 15 This wisdom does not descend from above, but is earthly, sensual, demonic.”
xvii Summer Wells as quoted in Paul Lee Tan, ed., Encyclopedia of 7700 Illustrations (Rockville Maryland: Assurance Publishers, 1979), 991.
xviii Walter B. Knight, compiler, Knight’s Master Book of New Illustrations (Grand Rapids: Eerdmans, 1956), 467.
xix Daniel Goleman, Richard Boyatzis, and Annie McKee, Primal Leadership: Learning to Lead with Emotional Intelligence (Boston, MA: Harvard Business School Press, 2002) 6, 29-31, 37-52.
xx Bush and Folger’s transformative approach to conflict is one prominent example. However, without recognizing the cross and the work of the Holy Spirit in bringing about the transformation, this approach is less than ideal. Cf. Robert Bush and Joseph Folger, The Promise of Mediation: The Transformative Approach to Conflict, rev. ed. (San Francisco, CA: Jossey-Bass, 2005).
xxi It is acknowledged that disputants are often not willing to address conflict at this depth. In those cases, the professional mediator can usually help them mitigate the intensity and damage of the dispute. Therefore, some good can be done even when the ideal internal transformation is not realized.
xxii Cf. Ps. 85:10.
xxiii Cf. Matt. 22:36-40.
xxiv Cf. Ps. 133.
xxv Cf. Rom. 14:19.
xxvi Cf. Ps. 120:6-7; John 15:20; 1 John 3:13.
xxvii Cf. 1 Cor. 6:7.
xxviii All-out commitment and trust toward Sovereign God for the outcome empowers us to not respond defensively. Cf. Ps. 35:1-2; 46:10; Rom. 12:19.
xxix For “anger” see Prov. 15:18; Eccl. 7:9; Matt. 5:22; James 1:20; Eph. 4:26, 31; Col. 3:8; For “tongue” see Prov. 15:1; 18:21; 21:23; 26:22; James 3:1-18. Instruction from James 1:19 summaries essential strategies for peacemaking: “So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.”
xxx Cf. 2 Pet. 3:14. It requires effort (Eph. 4:3).
xxxi Cf. Col. 3:15; Phil. 4:7.
xxxii Walter B. Knight, compiler, Knight’s Master Book of New Illustrations (Grand Rapids: Eerdmans, 1956), 466-467.
xxxiii Willem A. VanGemeren, New International Dictionary of Old Testament Theology & Exegesis, vol 4 (Grand Rapids: Zondervan, 1997) s.v. “slm” (#8966) by Philip. Nel, 130-135.
xxxiv Biblical peace is enjoyed when everything and everyone is in right relationship with the other. In the eternal state that God is in the process of establishing, everything will be in perfect harmony. Cf. Eph. 2:14.
