#1. The Meaning of Shalom.


The inner portion of the Gospel according to John (chapters xiii. - xviii.) has always been exceedingly precious to all Christians, quite irrespective of their dispensational position. In these chapters we have our Lord’s last words to His disciples before He went forth to betrayal and death; and among them what we may describe as His “legacy of peace”.

“Peace I leave with you, My peace I give unto you” (John xiv. 27).

Bloomfield states that both the words used here—“leave” (aphiemi) and “give” (didomi)—are “usually conjoined in the wording of a will”. This, therefore, we may regard as our Lord’s bequest to His disciples before He left this world to go to the Father. The subject of peace is always a “word in season”, and without it no other blessing can be enjoyed.

There is not much agreement among lexicographers and etymologists as to the derivation of the Greek word eirene, but this is unimportant as we have already learned that the true significance of any doctrinal term is best discovered from the Hebrew Scriptures, for the meaning of most doctrinal terms was fixed centuries before the N.T. was written. We therefore turn to the O.T. to learn what we can of this legacy of peace bequeathed by the Lord to His own.

Shalom, the Hebrew word “peace”, is derived from shalam, “to make whole, complete, perfect”. There is a depth of meaning in the Hebrew word that is not expressed in the English translation. The modern meaning of the word “peace” is largely concerned with “tranquility” or “quietness”, without paying much attention to whether or not the grounds of this tranquility are sound and just. Consequently much that passes for “peace” is unworthy of the name, and vanishes when most needed, because it has no solid basis. To gain some idea of the Scriptural meaning of the word, let us look at the way shalam is used, so that we may be able to appreciate more fully the Lord’s legacy of love.

In Exod. xxi. and xxii., we have a number of judgments which Moses sets before the people in connection with the settling of disputes. In chapter xxi. we have the case of a man who opens a pit, and fails to cover it, and so causes the loss of an ox or an ass. The judgment is that “the owner of the pit shall make it good (shalam)” (Exod. xxi. 34). Another case is that of an ox, hurt so badly by another man’s ox that it dies. If it was known that the ox was dangerous and the owner had neglected to keep it in, the judgment is that “he shall surely pay (shalam) ox for ox” (Exod. xxi. 36). So also in Exod. xxii. 1, “He shall restore”; xxii. 3, “He shall make full restitution”; and, further on in the chapter: “restore”, “pay”, “make good” (Exod. xxii. 4, 5, 6, 7, 9, 11, 12, 13, 14, 15).

The basic meaning of “peace” is unmistakable. Peace is impossible without “making amends”. “The work of righteousness shall be peace.” This matter is so vital that we trust the reader will not begrudge the time spent in making this essential feature even clearer. Let us consider one or two other passages.

In Lev. v. 16 we read: “He shall make amends for the harm that he hath done.” Here again the word is shalam. We also find it translated “requite” in Judges i. 7, “finish” in I Kings ix. 25, “recompense” in Isa. lxv. 6, and “perfect” in Isa. xlii. 19. As an adjective shalem is translated “full” (Gen. xv. 16), “whole” (Deut. xxvii. 6), and “just” (Prov. xi. 1).

Turning back to John xvi., we find that the Saviour adds to His bequest the words: “Not as the world giveth, give I unto you” (John xvi. 27). It was the custom of the world to include the word “peace” in its salutations. Heathen kings used this form of salutation, as we find in Ezra and Daniel (Ezra iv. 17; v. 7; Dan. iv. 1; vi. 25), but it was not in their power to establish true peace either among men, or with God. True peace is the result of satisfactory settlement, and when used in connection with God and man necessitates the sacrificial work of Christ. This we must look into later, but before closing the present article, which is mainly concerned with the true meaning of “peace”, let us see what words are used to indicate its opposite, so that we may obtain as full a view of the word as possible.

In the first place, “peace” is naturally contrasted with “war”:

“I am for peace; but when I speak, they are for war” (Psa. cxx. 7).
“I came not to send peace, but a sword” (Matt. x. 34).

It is also contrasted with evil, and compared with good:

“Depart from evil and do good: seek peace and pursue it” (Psa. xxxiv. 14).
“Thoughts of peace, and not of evil” (Jer. xxix. 11).

“Peace” is also placed in contrast with “anxiety”:

“Be anxious for nothing . . . . . and the peace of God . . . . . shall keep your hearts and minds through Christ Jesus” (Phil. iv. 6, 7).

Moreover, “peace” enables the believer to endure without being offended (Matt. xi. 2-6):

“Great peace have they which love Thy law, and nothing shall offend them” (Psa. cxix. 165).

In our next article we must consider more definitely the grounds of our peace. We know enough already, however, to be able to praise God for a peace that is something more than quietness, resulting from a finished work, and a settlement that satisfies all the demands of righteousness.

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(From The Berean Expositor, vol. 31, page 98).

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