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THE DESIRABLENESS OF PEACE
CONTENTIONS too naturally spring from our corrupt nature, the fruitful parent of every thing that is evil. There are indeed occasions when it is necessary to act in a manner that seems not pacific; and that too even towards those who call themselves the Lord’s people: if, for instance, any member of a Christian society were notoriously defective in any one brunch of moral duty, and persisted in his misconduct notwithstanding the remonstrances of those who were both authorized and qualified to advise him, it would be necessary to cut off such a corrupt member from the Church, and to cease from all needless or familiar intercourse with him, till he had repented of his wickedness [Note: ver. 14.]. But these are only extreme cases, where milder means will not avail. As a general rule, we should strive to the utmost to walk in peace both towards those who are without, and them that are within, the Church: the disposition of our hearts should exactly accord with the desire contained in the words before us.
The expressions in the text being general, it is not necessary to limit them to one particular point: we shall therefore take them in the most comprehensive sense as relating,
I. To nations—
[No language can fully express the miseries of war: it turns mankind into ferocious beasts, that seek only to overpower and destroy each other. It spreads desolation over whole countries. It cuts off thousands, and ten thousands in a day; and turns that into an occasion of joy and triumph, which ought rather to overwhelm us with distress and anguish. Even those who are not actively engaged with the enemy, are yet no light sufferers through the burthens which are imposed to support the war, and through the loss of near and dear relatives. Peace is, under God, the remedy of all these evils: not that it can ever repair the losses that have been sustained; but it prevents the progress of these evils, and restores to the world those friendly and commercial relations which war had interrupted [Note: Mic_4:3-4.]. O that the governors of all nations did but know how to appreciate this invaluable blessing!
But whence can this blessing be obtained? It should seem that the termination of war depends wholly on the will of the contending parties. This indeed is true in some sense: but who shall make them willing? who shall put an end to their ambitious or vindictive projects? None but he, “in whose hands are the hearts of kings, and who turneth them whithersoever he will [Note: Pro_21:1.]:” he alone can “break the bow, and cut the spear asunder [Note: Psa_46:9; Psa_76:3.].” He who in righteous displeasure has “vexed us with adversity by means of war,” he it is, even “the Lord of peace himself,” who has now caused the din of war to cease, and “given us peace in our borders [Note: 2Ch_15:6. with Psa_147:14.].” O that he might give it us “always,” and dispose us to seek it “by all means!” Whatever be the terms on which the contending parties have agreed to compose their differences, there will be some found, probably on both sides, to complain of them as below their just expectations. But it were better far to make sacrifices for peace than to persist in a destructive war: and better to exercise forbearance towards an offending enemy, than to precipitate a nation, without the most imperious necessity, into a renewal of such bloody conflicts. Peace retained almost by any means, is preferable to the calamities of war.]
II. To societies—
[Scarcely is there any society of men on earth, where feuds and animosities do not awfully prevail. Nor is this true with respect to the unregenerate only, even in the Church of God itself disputes and divisions are too often found [Note: 1Co_1:10-11; 1Co_3:3.]. But, O! how lamentable is it when the seamless coat of Christ is rent asunder: and the subjects of the Prince of Peace are engaged in mutual hostilities! Surely the most desirable of all blessings to any society whatever, and above all to the Church of Christ, is peace.
But here again recurs the question, Who shall so govern the sinful passions of men as to bring them into habitual subjection? Who shall impose such restraints on all, as to make them “prefer, not every man his own, but every man another’s good [Note: Php_2:4. 1Co_10:24.]?” No human wisdom or power can accomplish so great a work. He alone who has united Jews and Gentiles in one body, and slain their enmity, can enable us to “preserve the unity of the Spirit in the bond of peace [Note: Eph_2:14-17; Eph_4:3.].” He engaged to make the wolf and the lamb to dwell together in love and amity [Note: Isa_11:6-9.]; and, when he shall see fit to exert his power, he will realize again what he once accomplished in Noah’s ark, and will unite the most contrary dispositions in the bonds of social affection [Note: The oil poured upon the head of our great High-priest, shall descend to the skirts of his clothing, Psa_133:1-2.].
Happy are the societies, the families, the Churches, that are governed by such a spirit. Happy indeed if they could “always” enjoy uninterrupted harmony! It is the interest of all the members of a body to forget, as it were, their own individual concerns, and to conspire together for the general good; all using for that end whatever means appear most suitable to the attainment of it. Is forbearance requisite? or friendly rebuke? or even the amputation of an offending member? Every one should be ready to do his part, whatever it may be, and, by his individual exertion, to promote to the utmost the peace and welfare of the whole body. As no means would be left untried for the extinction of flames that threatened the destruction of a city; so should none be omitted, that may secure from injury the union and happiness of mankind [Note: By mutual forbearance. Col_3:12-15; by fervent intercession, Psa_122:6-8.].
Let all of us then look to “the Lord of peace himself,” that by the influence of his grace these holy dispositions may be wrought within us; and that through the mighty working of his Spirit we may every one of us supply our part toward the compacting together of all the members, in order that the whole body may be edified in love [Note: Rom_14:19. Eph_4:16.].]
III. To individuals—
[Whatever be the state of the nation in which we live, or of the society in which our lot is cast, we are concerned at least to obtain peace in our own souls, and to preserve it “always by all possible means.” What can ever make us happy if our conscience be disquieted with a sense of guilt, and with apprehensions of God’s wrath? Or, “if God have given us quietness, who, or what, can make trouble [Note: Job_34:29.]?”
As far as respects inward tranquillity of mind, all are agreed in esteeming it the richest blessing, and in desiring to possess it. But the generality of men are lamentably mistaken with respect to the means by which it is to be obtained. Some hope to find it by dissipating all thoughts of the eternal world: some by silencing all the convictions of their conscience: some by abounding in the external duties of religion: and some by “healing their wounds slightly, and saying, Peace, peace, when there is no peace [Note: Jer_6:14.],” But true peace can never be obtained but from Jesus, “the Prince of Peace [Note: Isa_9:6.].” He it is that has purchased it for his believing people [Note: Col_1:21-22.]; and that has left it them as his best legacy, saying, “Peace I leave with you; my peace give I unto you [Note: Joh_14:27.].”
But though this peace is the gift of Christ, we must seek it in the use of means. We must humble ourselves before him for the multitude of our offences; and turn from our transgressions with an unfeigned abhorrence of them. Above all we must view Jesus as making atonement for us, and as reconciling us to God by the blood of his cross. We must renounce all self-righteous methods of appeasing God’s anger, or of pacifying the clamours of a guilty conscience. We must trust in Jesus alone; and in him with our whole hearts [Note: Isa_26:3-4.]: and when he has “spoken peace to our souls, we must no more return to folly [Note: Psa_85:8.].” Then shall we have that “peace which passeth all understanding,” and enjoy it “always,” in life, in death, and for ever.
Let nothing then be esteemed painful that may be necessary for the acquiring or preserving of so rich a blessing; but let us seek it at the Lord’s hands, “always and by all means [Note: By mortification of sin, Isa_57:19-21; by fervent prayer, Php_4:6-7; by glorifying God with our substance, Isa_58:7-11.].”]