Good morning. Greetings. They often vary depending on the culture, the occasion, the time of day, or the time of year. Most formal greetings begin with a simple, “Hello,” or, “Good morning.” Of course, this time of year most initiate their greeting with, “Merry Christmas.” Then next week we’ll transition to greeting each other with, “Happy New Year.”
As for this morning’s message, it focuses on a particular greeting found in John 20. A saintly greeting all-together extraordinaire, all-together scandalous, all-together powerful. A greeting that quite literally rises out of the Resurrection and therefore serves as the greeting that should precede all other greetings. For it is the barrier-breaking greeting of Christ, and it says, “PEACE BE WITH YOU!”
This one greeting holds the power to free us anytime the void in each of us produces anxiety and depression aimed at holding us captive. But if there was one message I hope takes root in our hearts the morning after Christmas, then ironically it is this...PEACE IS MORE THAN A GREETING OR A STATE OF MIND.
When considering the numerous references to peace in the pages of Scriptures and in the words of Christ, one cannot help but feel an invitation to expand their understanding of peace beyond what they say or what they think.
More than thoughts, Isa 9 and Eph 2 portray PEACE AS A PERSON. More than theories or ideals, Ro 12 depicts PEACE AS A WAY TO LIVE, More than a legend or a myth, Micah 4 describes PEACE AS A DESTINATION.
But for the moment let's return to the greeting in John 20 that welcomes us into the bold new reality of peace. In this first encounter, Christ validates His greeting of peace with evidence. I am fairly confident His disciples initially considered the possibility that they might be hallucinating or have encountered a ghost. However, Christ is quick to show them His physical hands and side as proof of the resurrection. John 20 substantiates the resurrection to affirm its conviction that there exists no possibility of greeting His disciples in peace without the resurrection.
Prior to John 20, peace is presented to His disciples as a promise. Prior to John 20, Christ cannot permit himself to greet them in peace because peace itself had yet to be established. Only after Christ shows them the marks on his wrists and his side does Christ say unto His disciples, “ Peace be with you!”
In addition to the evidence, Christ solidifies His greeting of peace with a commission declaring in v21, “Peace be with you! As the Father has sent me, I am sending you.” And just as God breathed existence into Adam in Gen 2, so the risen Christ now in v.22 breathes new life into His disciples to mark the dawn of a new everlasting reality. Though destruction and death seemed inevitable, Christ made a way to incorporate grace and forgiveness into this new reality.
The question for believers at the end of 2021 is not necessarily, who can be forgiven? Instead, we must first ask ourselves, where does our capacity to forgive come from? John 20 credits our ability to forgive not in some inherent goodness left untouched by sin, but rather in the power of an external Holy Spirit coming to dwell in us.
Our profound need for the Holy Spirit becomes more evident the more we ponder our existence without it. Apart from the Spirit, we yield to our never-ending craving for extravagance. Apart from the Spirit, we capitulate to our insatiable appetite for slander. Apart from the Spirit, we surrender to our unquenchable thirst for revenge. Yet with the Spirit not only do we possess the strength to forgive, we also have the power to make and preserve peace.
After receiving the Holy Spirit, John 20 moves to the second encounter of Christ and His disciples starting in v.26. Having been absent at the last encounter, we read that Thomas is now present with other disciples when Jesus stands before them saying, “Peace be with you!”
Like many who live in times of considerable uncertainty, Thomas embodies a spirit of “too good to be true.” Yet just like He did for His disciples in the first encounter, Christ invites Thomas to see the marks on His hands and the wounds on His side. Thomas’ response in v. 28 leaves no doubt to what he believes when he utters, “My Lord and my God!” Having used the same greeting three times, John 20 declares Christ to be Our Lord...Our God...and Our Peace.
Now if indeed PEACE is with us as the risen Christ declares, then what impact does such peace have on our mind...our life...our destination? Is there any possibility that the ends justify the means can persist when the peace of Christ permeates our minds? Is there the slightest chance that business as usual can continue when the peace of Christ saturates our actions? Is there any scenario that par for the course can proceed when the peace of Christ pervades our travels? None whatsoever.
Rather than extending the alteration services of a seamstress, the peace of Christ offers to tailor the wholesale transformation we need to redeem the brokenness inside us and heal the devastation around us. Instead of finding delight in repairing something old, the peace of Christ takes joy in creating someone new.
Now when discussing the cosmic transformation offered by the peace of Christ, I suppose we should start where most thoughts and actions originate...our minds. Despite our moments of lingering uncertainty and emptiness, Christ’s greeting in John 20 offers us PEACE OF MIND.
Of all the thoughts that can disrupt our peace, the feeling of being alone can be most effective. While our feelings certainly have meaning and value, sin has corrupted every part of our being including our feelings. Consequently, our feelings have the ability to deceive and seduce us into accepting falsehoods as truth
How can one remain calm when the pain of loneliness tries to perpetuate the falsehood that nobody cares about them? Where can one find peace when the anguish of isolation attempts to preserve the lie that nobody loves them?
Christ combats the lies of loneliness and isolation with the promise of peace in John 14 starting in v.25 saying, “25All this I have spoken while still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. 27 Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.”
Yes, our peace of mind in Christ derives not from an impressive stock portfolio or an arsenal of weapons, but rather from the realization that WE ARE NOT ALONE. There exists no panic so suffocating, nor any depression so deep that the Lord of Creation is not there to lift us out of. And it should be noted that the frequency of the Holy Spirit and peace occupying the same space is not by accident, but by design.
Christ adds another dimension to our peace of mind in John 16 starting in v.32 saying, “32A time is coming and in fact has come when you will be scattered, each to your own home. You will leave me all alone. Yet I am not alone, for my Father is with me.33 “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.”
Christ recognizes how peace of mind in the midst of unavoidable suffering might seem like a futile enterprise. However, Christ makes it clear to His disciples that to acknowledge the presence of suffering does not mean we must give authority to suffering.Yes, Christ was subjected to the violent forces of sin and chaos, but He is not governed by them.
And so it is with us. Our peace of mind in Christ arises not from stockpiling more toilet paper or amassing more ammunition, but instead from an awareness that CHRIST IS IN CONTROL. There exists no conflict so detrimental, nor any disaster so destructive that it stands outside the authority of the risen Christ.
One last dimension of our peace of mind in Christ concerns our memory. Uncertainty and chaos can profoundly impact what we remember and what we forget. In Philippians 4, Paul presents an exercise the church can perform to help their memory in times of doubt and confusion. Starting in v.6 Paul says, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. 7 And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”
Paul implores believers to approach their doubt and confusion from a posture of prayer and thanksgiving. Of course, the act of thanksgiving represents an intentional recounting of all that God has done and will do. Pauls also makes it clear that our opportunity to receive the peace that transcends ALL understanding depends greatly upon our ability to remember that God is present in ALL circumstances.
Moreover, Paul implies that this transcendent peace comes with a guarantee of protection. Consequently, our peace of mind in Christ ultimately comes not from our capacity to recite HOA regulations or memorize Constitutional amendments, but instead from our ability to remember that in Christ alone...WE ARE SAFE.
Now if peace were merely a greeting or a state of mind, then this would be a good place to stop. However, a closer examination of the Scriptures and the life of Christ impresses upon us the need to consider the possibility that the ramifications of peace go far beyond what we say or what we think.
First, Scripture portrays PEACE AS A PERSON. Some 700 years before Mary gave birth to the Savior, the prophet Isaiah included several divine designations when predicting Christ’s birth. In Isa 9, beginning in v6., Isaiah proclaims, “For to us a child is born, to us a son is given, and the government will be on his shoulders.And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.7 Of the greatness of his government and peace there will be no end.”
Given the throng of witnesses to our transgressions, Christ surely would have been justified to ascend to the throne as the Prince of Prosecution. Taking into account the substantial proof of our tresapasses, Christ certainly had the pretext to rule His kingdom as the Prince of Retribution. Considering the overwhelming evidence of our sins, Christ undoubtedly could have carried out His mandate as the Prince of Execution. Instead, Christ graciously decided that PEACE would encompass His title, His rule, and His mandate.
Then some 30-40 years after Christ’s resurrection, the apostle Paul also refers to peace personified in Eph 2 starting in v. 14 saying, “14 For he himself is our PEACE, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, 15 by setting aside in his flesh the law with its commands and regulations.His purpose was to create in himself one new humanity out of the two, thus making peace, 16 and in one body to reconcile both of them to God through the cross, by which he put to death their hostility.17 He came and preached peace to you who were far away and peace to those who were near. 18 For through him we both have access to the Father by one Spirit.”
Eph 2 submits that any hope of a new relationship with God depends solely upon the peace that Christ graciously personified in His death, burial and resurrection. Unwilling to let our alienation and separation from God’s presence persist, Christ became our peace so that the combative relationship between us and God could be transformed by the healing powers of reconciliation and mercy.
This act alone surely would have cemented Christ’s greatness. And yet Eph 2 reveals to us that Christ felt He still had more work to do. Refusing to allow brothers and sisters to persist in their campaigns of animosity and slaughter, Christ became our peace so that the quarrelsome relationships between neighbors could be transformed by the reviving forces of unity and grace.
Therefore, an expanded understanding of peace not only acknowledges peace as a person in Christ Jesus, but also recognizes PEACE AS A WAY TO LIVE. Before Christ established peace, the vile idea that for someone to be superior implied another had to be inferior seemed not only credible, but beneficial. Before Christ established peace, the wicked notion that for one to be free meant another had to be enslaved appeared not only plausible, but profitable.
Today, however, such ludicrous notions must reconcken with the peace of Christ. Having demolished the divisive walls of chauvinism and prejudice, the peace of Christ ensures one’s access to grace and salvation does not depend where his or her parents came from. Having obliterated the barriers of entitlement and privilege, the peace of Christ assures one’s approval for love and community does not hinge upon his or her ability to afford it.
Though ancient empires undertook the practice of wall building, Christ’s disciples abstain from constructing barriers of any kind. Rather, they aim to build what Christ built, which are bridges of unity held together by bonds of peace. Instead of participating in any enterprise that intentionally or accidentally keeps people out or apart, Chris’s disciples gladly join all efforts that beautifully bring God’s children together.
And if indeed the dividing wall of hostility lies in a pile of rubble, then the next logical question asks, “what does Christ decide to build in its place?” Once Christ clears the debris, Paul describes what comes next starting in v.19 of Eph 2 saying, “19 Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, 20 built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. 21 In him the whole building is joined together and rises to become a holy temple in the Lord. 22 And in him you too are being built together to become a dwelling in which God lives by his Spirit.”
So what do we call this structure that Christ took upon Himself to build? Yeah, we call it church. Yes, Christ built the church as a structure designed to welcome the formerly alienated and hostile into a place of peace and fellowship. Yes, Christ built the church as an edifice to invite the previously segregated and disadvantaged into a place of peace and unity.
Just a few years before his letter to the Ephesians, Paul encouraged the disciples in Rome to make their church a house of peace beginning in Chapter 12v.17 saying, “17 Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. 18 If it is possible, as far as it depends on you, live at peace with everyone. 19 Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,”[d] says the Lord. 20 On the contrary:“If your enemy is hungry, feed him;if he is thirsty, give him something to drink.In doing this, you will heap burning coals on his head.”[e]21 Do not be overcome by evil, but overcome evil with good.”
From the opening verses, RO 12 powerfully illustrates the profound changes brought about when Christ secured peace. RO 12’s opening plea does not read, “Do not conform to the pattern of this world, but be altered or modified by the renewing of your mind.” Rather, RO 12 inspires its readers to resist conformity to the world’s destructive ways with complete transformation inherent in the new life that the peace of Christ supplies.
With new life comes new identity, and with new identity comes new behaviors reinforced by new means by which one treats themself and new ways he or she treats others. Though the world stands in chronic opposition to this new reality, RO 12 urges believers in all times and in all places to persist in ways of reconciliation and peace so that he or she might become grace personified to friends and enemies alike.
RO 12 also has the audacity to suggest that this new identity also promotes new goals. In this new reality, brothers and sisters transformed by the peace of Christ no longer desire to see their enemy suffer excruciating pain or agonizing defeat, but instead long to see their enemies experience joyful reconciliation and soothing peace.
In this new reality, brothers and sisters transformed by the peace of Christ no longer rely upon the strength of bombs and missiles to obliterate darkness, but rather hold to their faith in the power of gracious deeds to burn away intense malice. Given the pervasive presence of evil in this broken world, RO 12’s concluding verse serves as an invaluable guide as to how brothers and sisters transformed by the peace of Christ respond to the darkness they encounter.
RO 12’s response to evil runs completely counter to the flawed axiom endorsed by many that says, “the end justifies the means.” Which is to say that one is permitted to implement unsavory means if those unsavory means can achieve a noble or moral end.” Under such a scenario, RO 12v.21 would read, “If at all possible do not be overcome by evil, but if it becomes necessary then overcome evil with evil so that good will emerge.”
But rather severing the means from the ends, RO 12.v21 proclaims that the means we use inevitably show themselves in the ends we produce. Creation itself supports this conclusion when one considers the image of the seed and the tree. When one plants apple seeds, does he or she expect to pluck oranges? Of course not. The only outcome of planting apple seeds comes to fruition in the apple trees rising up from the ground.
The same holds true in our efforts to overcome the evil of this world with the good expressed so powerfully in the peace established and proclaimed by the living Christ. When one employs hateful and violent methods, can he or she really expect to achieve a compassionate and peaceful result?
When one uses selfish and divisive tactics, can he or she honestly hope for a generous and unified outcome? Of course not. If love, peace, generosity, and unity truly represent the ends that a church hopes to achieve, then a church must utilize the means of mercy, reconciliation, humility, and equality to bring them about.
Centuries later passages like Eph 2 and Ro 12 pose sobering questions to 21st century believers pondering the global reputation of the Church in matters of peace. Do most today acknowledge the Church as the world’s preeminent authority on how best to achieve peace? Or is the Church the last place many today would look to for advice about peace? Do the majority of people today perceive church as a refuge? Or do many today see the Church as a battlefield?
While complicated questions such as these never yield simple solutions, there remains this inescapable feeling that global resistance to peace grows exponentially with each passing year. What feeds the resistance to peace? Some seek to craft witty arguments to dismiss peace as idealistic, while others strive to make the case to portray peace as dangerous.
What is it about peace that makes it so threatening? First, peace represents a threat to power. Though some principalities today still legitimize their authority with the casting of ballots, there remain countless regimes on this planet who seize and preserve their power with catastrophic violence. Consequently, they must suppress any proposal of peace for fear of losing even a single ounce of their power.
Second, peace represents a threat to wealth. While most companies today sustain their business model by meeting the demand for non-lethal goods and services, there exist numerous weapons manufacturers across the globe who depend upon calamitous violence to grow their market share or raise their stock price. As a result, they must discredit any suggestion of peace for fear of losing a single nickel of their wealth.
Finally, our encounter with the risen Christ in John 20 serves as a reminder that peace ultimately represents a threat to death. Though the forces of darkness and death instigate disastrous violence to flex their might, there endures the peace of Christ to subdue them with the power of light and life. Consequently, darkness and death must flee at the sight of peace for fear of losing the battle once and for all.
The threat peace poses to death in John 20 supports the irrefutable conclusion that much of the world works feverishly to discredit and suppress. Despite all its doubters and detractors, John 20 testifies to the cosmic truth that peace is not the enemy. Much to the dismay of its critics, John 20 instead portrays peace as a mighty ally to anyone willing to join the cause of reconciliation and redemption.
With the help of their new ally, brothers and sisters rely upon the peace of Christ to resist certain temptations that allow violence to endure. First, one frequently faces the temptation to become INDIFFERENT to violence. Unrelenting exposure to incidents of violence can not only desensitize one to suffering of those impacted by violence, but also can discourage any effort to prevent violence in the future.
The indwelling of Christ’s peace, however, preserves one’s capacity to experience the tender feelings of sympathy and concern so that he or she can resist becoming numb to the violence around them. Rather than reacting to violence with cold apathetic statements that say, “What’s the use in trying?,” or, “Why bother?,” those in tune with the peace of Christ react to violence with warm consolation by inquiring, “Is there anything I can do to help?,” or even better, by asking, “Are you ok?”
Second, one often confronts the urge to join CELEBRATIONS of violence. Persistent promotion of violence in television, music, social media, and sports can not only prod one to become comfortably enamoured with violence, but can also inspire one to become a willing participant of the violence.
However, the presence of Christ’s peace sustains one’s ability to feel the raw emotions of grief and sorrow so that he or she can avoid applauding the violence desperately seeking their affirmation. Instead treating acts of violence as opportunities for parades or award shows,” those in step with the peace of Christ regard acts of violence as occasions for prayerful mourning.
Third, one regularly experiences the impulse to make RATIONALIZATIONS for violence. Prolonged dependence on violence can persuade one to excuse violence as an irrefutable tradition with lazy utterances like, “That’s just the way it is.” Additionally, it can convince one to permit violence as a warped form of justice with disturbing expressions like, “They had it coming.”
The inner working of Christ’s peace, however, maintains one’s aptitude for ingenuity and integrity so that he or she can refrain from condoning violence as a viable option. Instead those in line with the peace of Christ aim to hold violence accountable by confronting old answers with new questions which ask, “Is the way things are the way things have to stay?”, and more importantly, “Does the data measuring quality of life actually validate the use of violence for the purposes of creating better neighborhoods and safer schools?”
For the more one resists the impulse to extend the shelf-life of violence the sooner he or she will come to experience PEACE AS A DESTINATION. Centuries before three wise men bowed before the baby Jesus on that first Christmas morning, the prophet Micah shared a vision of all that would unfold when God’s people finally reached the mountainous summit of everlasting peace.
Beginning in v2 of Chapter 4, Micah declares, “Many nations will come and say, “Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.” The law will go out from Zion, the word of the Lord from Jerusalem.3 He will judge between many peoples and will settle disputes for strong nations far and wide.They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation,nor will they train for war anymore.4 Everyone will sit under their own vine and under their own fig tree, and no one will make them afraid,for the Lord Almighty has spoken.”
Similar to the literary device found in many of the Psalms, Micah 4 aims to raise awareness and elicit a response. Micah 4 implores its hearers to not let applause represent the extent of their admiration for worldwide disarmament, but to accompany their cheers with frequent participation in any peace driven effort to degrade one’s capacity for violence.
For those wondering what such efforts look like, Micah 4 presents the images of the vine and the fig tree. You see the preservation of peace not only depends upon the absence of violence, but also upon the presence of provision. Consider for a moment, what serves as the best catalyst for outbreaks of violent extremism like terrorism? It is scarcity. Yes, it is the lack of food, the lack of clean water, the lack of housing, the lack of adequate healthcare, the lack of education, the lack of employment, the lack of opportunity itself that most often drives one into the arms of violence.
Therefore, brothers and sisters transformed by the peace of Christ work to diminish one’s capacity to unleash violence by gradually eliminating the prevalence of scarcity. Whether it be handing out free meals on Wednesday nights in Cincinnati, installing water filters in Honduras, housing refugees coming ashore in Greece, funding HIV clinics in Africa, supporting the education of girls in Afghanistan, or helping readers in Brazil, China or Belgium learn English so they might obtain better jobs; each of us can do something to help eradicate the scarcity upon which violence thrives.
Despite all of these efforts, one will still experience moments of uncertainty as to whether or not peace is preferable, let alone whether or not peace is possible. And should there come times when one’s faith in peace needs restored, they can always look to John 20 for inspiration. The surprising part comes when he or she discovers where John 20 positions its encouragement.
If one looks for their motivation in the words of John 20, then they are looking in the wrong place. For the hope of John 20 rests not in its words, but in its punctuation. Notice how John 20 does not punctuate Christ’s greeting with a dull period so as to avert Christ sounding like a monotone math teacher when He says, “Peace be with you.” Observe how John 20 does not highlight Christ’s greeting with a question mark so as to avoid Christ sounding like a fickle weatherman crossing His fingers as He utters, “Peace be with you? I think?”
No. Of all the available options, John 20 chose to punctuate Christ’s greeting with an exclamation point so as to affirm Christ sounding like a triumphant king confidently proclaiming His victory when He says, “Peace be with you!” It should be noted that an exclamation point not only indicates forceful utterances or strong feelings, but also denotes supreme confidence. So no matter the doubts or conflicts that await God’s people, he or she can greet each new morning with joyful assurance that peace is no longer in doubt.
In conclusion, let us teach our children to observe Christmas not only as a time to celebrate the coming of salvation, but also as a moment to rejoice in the arrival of peace. Let them instruct our grandchildren to view the church not only as a place to worship, but also as an institution for peace. And finally, let our grandchildren train our great-grandchildren to see each other not only as brothers and sisters committed to watching the sun descend on violence, but also as sons and daughters dedicated to bearing witness to the dawn of peace.
-CJE (originally composed 12.26.21)