Benny Nalkara, CMI

Jesus is the king and prince of peace (Isa 9:6). The Old Testament expectation was that the Messiah would come and establish the universal covenant of peace between Israel and the nations (Isa 34:23-25; Zach 9:9-10)). The earthly mission of Jesus, this peace-making effort was emphasized. The birth of Jesus, the redeemer was marked by hymn of peace by the angels and the gift of the risen Jesus was also peace. Jesus told the disciples about the distinct nature of his peace. Jesus is not merely giving us peace but becoming peace. Paul in Ephesians portrays this peace-making mission of Jesus Christ and its realization in history (Eph 2:11-22).

The OT expression for peace is shalom and the literal meaning of it is total well-being or spiritual well-being rather than the absence of the war. The NT Greek equivalent of it is Eirene. This term is used 92 times. Peace (eirene) is the sum total of all God’s blessings. It’s one of the greatest blessings from Jesus Christ. The resurrection is the convergent point of the peace God is giving to the humankind and to the cosmos. According to Paul, this peace is based on the reconciliation that takes place between God and human beings and the human beings themselves. In Ephesians Paul explains how this peace was established by Jesus by becoming peace.

Ephesians develops the Colossians themes of the Church as the body of Christ and of “peace through the blood of his [Christ’s] cross” into an explicit focus on peace between Jews and Gentiles in the Church. In 2:11–22 Paul explains how those who are saved, by grace through faith in Christ, have become part of a single family and how the saving faith in Christ changes our spiritual status. Jesus is peace because of who He is and what He has done on the cross, through the outpouring of His blood (Eph 2:13) that we can be at peace with God (Rom 5:1). Here, Paul explains how the gospel extends hope, promise, and a relationship with God to Jews and Gentiles alike.

The peace Paul depicted was the true peace resulting from oneness. It is not merely the cessation of hostility, the absence of conflict or war; it means being one. In this passage, Paul makes an interesting reference to removing a “dividing wall of hostility (2:14).” Much debate surrounds the meaning of this phrase. Some have suggested a connection with the wall of the Jewish temple which separated the Jews and Gentiles. Others see a reference to the tearing of the temple veil at the crucifixion (Mt 27:51). However, Paul does not appear to have a physical wall in mind, but rather a personal barrier which previously existed between Jews and Gentiles. This seems to fit best with the context of the passage, which is focused on Gentiles becoming part of the family of God. The use of the wall metaphor is likely a simple reference to the idea of a city wall, which divided those who lived in the city (the citizens) from those outside (the foreigners). There were warnings written on the entrance gate of the wall that the Gentiles (foreigners) who enter the gate will be condemned to death. The wall reminded of the ethnic purity that was to be kept by the Israelites by keeping themselves away from idolatry and the unclean things. “The wall of hostility” always highlighted the perennial ethnic hostility between the Jews and the Gentiles. Jesus removed this wall and made everyone united and one through reconciliation. (Eph 2:15; Rom 15:7-12; Gal 3:28).

We find Jesus Christ as not merely a peace lover or even a peace maker but peace itself. He is God’s peace incarnate. His mission and ministry was bringing peace (shalomization) through his presence and praxis. The peace of Christ is distinct from the worldly notion of peace through its emphasis on relationships and reconciliation. It envisages a family or a society with all-inclusiveness that removes all discriminations, all boundaries and barriers. Only in this context and situation, the peace of Christ will reign and remain. It’s more of an inner peace that restores the relationships between persons, nations and families. If not built on the peace of Christ, the peace would be only temporal and superficial.

Jesus’ command to the disciples, “Whatever house you enter, first say, ‘Peace to this house!’ (Lk 10:5). This is a clarion call to every follower of Christ and the real imitation of Christ is done through the shalomization. Understanding others viewpoints with commendable openness, acceptance of differences, unconditional forgiveness of the shortcomings and defects of others, and the capacity to reconcile without pride and prejudice are the ways and means to re-live the peace of Christ and to re-present Christ, our peace.