Sermons
What We Are All Looking For
What We Are All Looking For
Psa. 1:1-6; 92:12-15; 128:1-6; Micah 4:1-5
Introduction:
1. Ah!! How we may sigh when we read these passages.
2. We want to be like a tree planted by streams of water that yields fruit every season and not only lives, butthrives.
3. We want to flourish like a palm tree and grow like a cedar in Lebanon. We want to flourish and yield fruit in our old age and be full of sap and very green.
4. We want to eat the fruit of our hands and be happy. We want our family to be fruitful and live like olive plants. We want to see our children’s children. We want to see prosperity.
5. We want to sit under our fig tree with no one to make us afraid.
6. We want peace!
7. But how do we get there from here?
8. Psa. 137 describes God’s people in Babylonian captivity. “By the rivers of Babylon, there we sat down and wept, when we remembered Zion. Upon the willows in the midst of it we hung our harps. For there our captors demanded of us songs, and our tormentors mirth, saying, ‘Sing us one of the songs of Zion.’ How can we sing the Lord’s song in a foreign land?” (1-4).
9. Do you feel like you are living in a strange land as an exile on the earth (cf. Heb. 11:13; 1 Pet. 2:12-25)? Christian beliefs are being marginalized. Secular values make biblical revelation look ridiculous. Are you oppressed, shamed, when no fault divorce, gay marriage, abortion, and the like make marriage and biblical sexual ethics look ignorant (cf. 2 Pet. 2:7)?
10. Yes, we want peace, but how do we get there from here?
Discussion:
I. The biblical language of peace.
A. Psa. 128:6 uses the Hebrew term “shalom.” This is the O.T. term of peace.
1. 7965. ??????? š?lôm: A masculine noun meaning peace or tranquility. This
Hebrew term is used 237 times in the Old Testament and is used to greet
someone (Judg. 19:20; 1 Chr. 12:18[19]; Dan. 10:19). It is common in Hebrew
to ask how one’s peace is (Gen. 43:27; Ex. 18:7; Judg. 18:15), which is
equivalent to asking “How are you?” Moreover, this word was often used to
describe someone’s manner of coming or going; sometimes this took the
form of a blessing: Go in peace (Judg. 8:9; 1 Sam. 1:17; Mal. 2:6). Another
common expression involved dying or being buried in peace (Gen. 15:15; 2
Chr. 34:28; Jer. 34:5) Peace is present with the wise but absent from the
wicked (Prov. 3:2, 17; Isa. 57:21; 59:8). It is often pictured as coming from
God; Gideon built an altar and called the altar Yahweh-shalom (the Lord Is
Peace; Num. 6:26; Judg. 6:24; Isa. 26:3).
2. While “shalom” is used as a greeting it encompasses far more than this.
3. The O.T. prophets dreamed of a new age in which crookedness would be
straightened out, rough places made plain. The foolish would be made wise,
and the wise, humble. They dreamed of a time when the deserts would flower,
the mountains would run with wine, weeping would cease, and people could
go to sleep without weapons on their laps. People would work in peace and
work to fruitful effect. Lambs could lie down with lions. All nature would be
fruitful, benign, and filled with wonder upon wonder; all humans would be knit
together in brotherhood and sisterhood; and all nature and all humans would
look to God, walk with God, lean toward God, and delight in God. Shouts of
joy and recognition would well up from valleys and seas, from women in
streets and from men on ships.2
B. Micah 4:3-4 anticipates the last days when “they will hammer their swords into
plowshares and their spears into pruning hooks and nation will not lift up sword
against nation” (cf. Isa. 2:1-4). There will be no war. BUT THERE IS MORE . . .
“Each will sit under his vine and his fig tree with no one to make them afraid.”
Prosperity reigns. All this stems from God’s rulership. “He will teach His
ways.” “We will walk in His paths.” “The Law will go forth from Zion, even the
word of the Lord from Jerusalem.” See Micah 4:2; Isa. 2:3.
C. One of the best definitions for shalom can be found in Cornelius Plantinga’s
book, Not the Way It’s Supposed to Be. He defines shalom as:
…the webbing together of God, humans, and all creation in justice, fulfillment,
and delight…shalom means universal flourishing, wholeness, and delight—a rich
state of affairs in which natural needs are satisfied and natural gifts fruitfully
employed…. Shalom, in other words, is the way things ought to be.2
1. This concept of “flourishing” captures the idea.
2. Cf. Jonathan T. Pennington’s The Sermon on the Mount and Human
Flourishing, Grand Rapids: Baker Academic, 2017.
3. God created things the way He wanted them to be in Gen. 1 and 2. Sin
marred the beauty He created. See Rom. 8:18ff. Immediately He began
His restoration process. He graciously removed Adam and Eve from
Garden lest they continue to live in this state forever (Gen. 3:22-24). He
began a work that is marvelous in our eyes!! Founded upon His
graciousness He would bring us into a New Creation.
D. Other passages where “shalom” is used.
1. The Messianic king is identified as the “Prince of Peace” (Isa. 9:6).
2. God’s rulership involves an announcement of peace (Isa. 52:7). Cf. Rom.
10:15.
3. Ezekiel 37:26 refers to the coming Davidic kingdom. God said, “I will
make a covenant of peace with them; it will be an everlasting covenant
with them, and I will set My sanctuary in their midst forever.”
4. Psa. 37:11 says, “The humble will inherit the land and will delight
themselves in abundant prosperity (shalom).” Cf. Matt. 5:5.
E. The N.T. term of peace (eirene) is equivalent to the O.T. shalom.
1. 1515 ε?ρ?νη eir?n?; gen. eir?n?s, fem. noun. Peace.
(I) Particularly in a single sense, the opposite of war and dissension (Luke
14:32; Acts 12:20; Rev. 6:4). Among individuals, peace, harmony (Matt. 10:34;
Luke 12:51; Acts 7:26; Rom. 14:19). In Heb. 7:2, “King of peace,” means a
peaceful king. Metaphorically peace of mind, tranquility, arising from
reconciliation with God and a sense of a divine favor (Rom. 5:1; 15:13; Phil.
4:7 [cf. Is. 53:5]).
(II) By implication, a state of peace, tranquility (Luke 2:29; 11:21; John 16:33;
Acts 9:31; 1 Cor. 14:33; 1 Thess. 5:3; Sept.: Judg. 6:23; Is. 14:30; Ezek. 38:8,
11).
(III) Peace, meaning health, welfare, prosperity, every kind of good. In Luke
1:79, “the way of peace” means the way of happiness; 2:14; 10:6, “son of
peace” means son of happiness, i.e., one worthy of it; 19:42; Rom. 8:6; Eph.
6:15, “gospel of peace” means gospel of bliss, i.e., which leads to bliss;
2 Thess. 3:16. “The God of peace” means the author and giver of blessedness
(Rom. 15:33; 16:20; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20 [cf. Sept.: Is. 9:6, “the
Prince of Peace”]). “Your peace” means the good or blessing which you have
in Christ and share through salutation and benediction (Matt. 10:13; Luke 10:6;
John 14:27). The expression “with peace” means with good wishes,
benediction, kindness (Acts 15:33; Heb. 11:31). Simply “in peace” (1 Cor.
16:11; Sept.: Gen. 26:29; Ex. 18:23). As used in formulas of salutation, either at
meeting or parting, see aspázomai (782), to embrace, to greet. Thus on
meeting, the salutation is “Peace be unto you [eir?n? humín],” meaning every
good wish (Luke 24:36; John 20:19, 21, 26; Dan. 10:19). Also in letters (Rom.
1:7; 2:10; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3). In Luke 10:5, “Peace unto this
house” (a.t.) means every good wish for this house; Sept.: Judg. 19:20; 1 Chr.
12:18. At parting, húpage (5217), go, meaning to go away in peace (Mark
5:34; James 2:16). The same with the verb poreúou from poreúomai (4198), to
go in peace (Luke 7:50; 8:48; Acts 16:36; Sept.: Judg. 18:6; 1 Sam. 1:17;
20:42).
(IV) In the OT the equivalent word shalom (7965) meant wholeness,
soundness, hence health, well–being, prosperity; more particularly, peace as
opposed to war (Judg. 4:17; 1 Sam. 7:14; Eccl. 3:8 [cf. Luke 14:32; Acts
12:20; Rev. 6:4]), or concord as opposed to strife (Ps. 28:3; Jer. 9:8; Obad. 1:7
[cf. Matt. 10:34; 1 Cor. 7:15; Eph. 4:3 {see also Acts 24:2; 1 Thess. 5:3; Ps.
122:7; Is. 52:7; Jer. 29:7}]).
(V) God is said to be a God of peace, not as one who needs peace, but one
who dispenses peace. He expects peace of His people, meaning the absence
of confusion (Rom. 14:17; 1 Cor. 7:15; 14:33; Eph. 4:3; Heb. 12:14; Ps. 34:14;
35:20; Zech. 8:16). He rewards those who practice this peace (James 3:18 [cf.
Matt. 5:9]), but those who disregard it are punished (Rom. 3:17 [cf. Is. 59:8, 9]).
Peace is a blessing of which God alone is the author (Job 25:2; Ps. 147:14; Is.
45:7). He, being the author of peace, is the only one who can bestow it upon
the righteous (Gen. 15:15, upon Abraham; 2 Kgs. 22:20, upon Josiah; Ps.
37:37, upon the perfect man; 119:165, upon those who love God’s law; Prov.
3:2, upon those who follow divine wisdom [cf. James 3:18; Ps. 4:8; Job 5:23;
Is. 32:17]). It is a gift which God desires to impart to all His people (Jer. 29:11),
but which He is often unable to grant because of their sins (Sept.: Is. 48:18;
Jer. 4:10 [cf. Jer. 4:14]). There can be no peace to the wicked (Sept.: Is. 57:19
[cf. Is. 57:20, 21; 48:22]). Those who hope for it, while continuing in their
iniquity, are self–deceived (Sept.: Jer. 6:14; 8:15 [cf. Jer. 8:11; Ezek. 13:10,
16]).
(VI) Peace is the paramount blessing that Israel was looking for in the
messianic kingdom (Num. 25:12; Lev. 26:6; Is. 54:10; Ezek. 34:25; 37:26; Mal.
2:5, 6). The messenger who brings tidings of the coming salvation is one who
publishes peace (Is. 52:7; Nah. 1:15). The Messiah Himself is the Prince of
Peace (Is. 9:6 [cf. Mic. 5:5; Zech. 6:13]). Of the increase of His government
and peace there shall be no end (Is. 9:7). See Ps. 29:11; 37:11; 72:3, 7, “In his
days the righteous shall flourish; and abundance of peace so long as the
moon endureth”; 122:7; Is. 54:13; 60:17; 66:12; Jer. 4:10; 6:14; 8:15; 14:13;
23:17; 28:9; 33:6; Hag. 2:9. The NT shares with the OT the view of peace
as a characteristic of the messianic time (Luke 1:79; 2:14; 19:38; Acts 10:36).
The identification of the coming of the Lord Jesus with the coming of the
Messiah is often what the disciples meant with their greetings on their
missionary journeys (Matt. 10:13; Luke 10:5, 6). In His farewell words to His
disciples, Jesus names peace as a gift to them from Himself (John 14:27;
16:33, “My peace I give unto you . . . these things I have spoken unto you, that
in me ye might have peace”).
(VII) Characteristic of the NT is the view of peace as the present possession of
the believer. In a single case it is used by Paul of that future blessedness
which is to be expected by the righteous and the Parousía or Second Coming
(Rom. 2:10), but in general it denotes the state of the Christian in this present
life. It is so used by Jesus in His farewell promise, “My peace I give unto you”
(John 14:27). It is thus represented by Paul (Rom. 5:1; 8:6; 15:13; 2 Thess.
3:16; Col. 3:15), in which case peace acquires the technical meaning of the
tranquil state of a soul assured of its salvation through Christ, fearing nothing
from God and consequently content with its earthly lot, whatever it is. This is
the direct result of redemption by Christ (Eph. 2:15, 17) and consists primarily
of a state of conscious reconciliation with God (Rom. 5:1), although it is often
used in a broader sense to denote all the blessings which accompany and
flow from that reconciliation (Rom. 1:7; 1 Cor. 1:3; 2 Thess. 3:16).
(VIII) Words with which eir?n? are associated in the NT are as follows: agáp?
(26), love (2 Cor. 13:11; Eph. 6:23, “Peace . . . and love with faith”); cháris
(5485), grace (Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2;
Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 2 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Phile. 1:3;
1 Pet. 1:2; 2 Pet. 1:2; 2 John 1:3; Rev. 1:4); dóxa(1391), glory, and tim?
(5092), honor as the eschatological reward for working well (Rom. 2:10);
dikaiosún? (1343), righteousness; chará (5479), joy (Rom. 14:17); hope and joy
(Rom. 15:13); peace and mercy (Gal. 6:16) aspháleia (803), safety, security, as
the opposite of eschatological peril (1 Thess. 5:3). The NT concept of peace
has nothing to do with the Stoic concept of apátheia (n.f.), indifference or
apathy, and the Epicurean ataraxía (n.f.), selfish nondisturbance. The peace
which God gives is never to be identified with selfish unconcern (cf. 1 Cor.
7:15; Phil. 4:7; Col. 3:15). God’s peace is independent of outside conditions
and is the fruit of an objective, real salvation with God.
2. This is the term used to announce Jesus’ birth (Lk. 2:14). Thus, an example
of its association with the Messianic kingdom.
3. “Blessed are the peacemakers, for they shall be called sons of God” (Matt.
5:9).
4. God sent His message to the sons of Israel “preaching peace through Jesus
Christ” (Acts 10:36). Now the same to Gentiles.
5. Coupled together with “grace” it was part of Paul’s greeting from God and
Jesus Christ to the Romans (Rom. 1:7) and was regularly used in his
greetings (1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; etc.) thus a very prominent
concept in the mind of Paul (on the level of grace).
6. God is not a God of confusion, but of peace (1 Cor. 14:33).
7. Eph. 6:15 refers to our having our feet shod with the gospel of peace. Cf. Isa.
52:7; Rom. 10:15.
8. Phil. 4:7 refers to the peace of God passing all comprehension and guarding
our hearts and minds in Christ Jesus.
II. Our role in bringing about peace.
A. God’s people were in a state of turmoil before the Babylonian captivity.
1. Idolatry was prominent. Along with this there were the associated moral and
ethical issues. False prophets “prophesied” without a message from God.
The priesthood was unfaithful. Confusion predominated.
2. God told them to submit to Babylon and live (Jer. 27:11-17).
3. He told them to build houses, plant gardens, eat the produce of Babylon, take
wives, continue family affairs, multiply there, seek the welfare of the city, pray
to the Lord on its behalf (cf. 1 Tim. 2:2, tranquil, 2263 ?remos, adj.). “For in
its welfare you will have welfare” (Jer. 29:5-7). The word translated “welfare”?
Shalom!
4. What is God telling them to do? To compromise their faith? Absolutely not!!
He is telling them to integrate into the Babylonian society and become an
influence. This is exactly what Daniel and his three friends did. They did not
compromise their faith, but they influenced the foreign culture. They become
leaders in the Babylonian government. Daniel became ruler over the province
of Babylon and chief over the wise men of Babylon. He secured jobs in the
government for Shadrach, Meshach and Abed-nego (Dan. 2:46-49). King
Nebuchadnezzar acknowledged the Most HighGod (4:1-3). Belshazzar
honored Daniel (Dan. 5:29). When Darius the Mede became king he exalted
Daniel (6:25ff), until Cyrus the Persian became king who let the people return
to their native land (Ezra 1:1-4; 2 Chron. 36:22ff). Daniel influenced the
dynamics of the circumstance acting as a prophet, reading Jeremiah and the
prediction of 70 years of captivity (Dan. 9). He predicted the coming of the
Messianic kingdom that would never be destroyed (Dan. 2). (Ever wonder
about the Magi who came from the east in Matt. 2:1-2 who were looking for
the King of the Jews? Perhaps Daniel was the influence behind this.)
B. This is what God is expecting us to do in our exile in this world.
1. Do not be conformed to the world, but be transformed (Rom. 12:2). Come
out and be separate (2 Cor. 6:14ff). Do not compromise your faith in God.
2. But be an influence on the society in which you live.
a. Build your house. Raise your family. Seek the welfare of the society.
b. See such passages as 1 Pet. 2:11ff; Rom. 13; 1 Tim. 2:1ff.
3. Our citizenship is in heaven (Phil. 3:20), but Philippi was a Roman colony.
Was Caesar expecting his colony to all go back to Rome or was he
expecting them to extend the empire at Philippi? God is expecting us to
extend His reign on this earth. Yes, He has more than that planned for us,
but let’s not sit idle as we wait. Let us be an influence so that His kingdom
comes, His will is done on earth as it is in heaven (Matt. 6:10).
4. We are the salt and light (Matt. 5:13-16).
5. The great commission is to go and make disciples (Matt. 28:19-20).
III. There is a sense in which we are already part of the new creation, the kingdom of God, but there is more to come. It is already, but not yet!
A. Yes, the reign of the Messiah began at Pentecost with the exaltation of Christ
to the right hand of God.
B. When you are baptized you became a part of the new creation (Gal. 6:15-16;
Col. 2:12).
1. You have been transferred into the Kingdom of God’s beloved Son (Col.
1:13).
2. Peace (Gal. 6:16) is part of this experience.
3. You were dead, but now you are alive (Eph. 2:1ff). We are participants in the
peace of God (14-19).
4. But still in this existence marred by sin.
C. But God has more prepared for us (Rom. 8:18-25).
1. The redemption of our body. Freedom from corruption.
2. Paul gives description of it in 1 Cor. 15:35ff.
3. John sees a vision of it in Rev. 21 and 22.
4. Isaiah and Jesus saw it as a lavish banquet (Isa. 25:6ff), a wedding feast
(Matt. 22:1ff; 25:1ff).
Conclusion:
1. Peace is what we are looking for, but it is more than the absence of war.
2. It is flourishing, thriving, even celebrating in a new creation, a new heaven and a new earth, a heavenly Jerusalem, where the old things are passed away and all things have become new.
3. This is what God desires for us. This is His plan for us.
4. Yes, we are strangers and exiles on the earth, but God has made a better country, a heavenly one. He has prepared a city for us (Heb. 11:13-16).
5. Will you trust Him to fulfill His promise?
