We can better understand the concept of Shalom by approaching it from three different directions.
Shalom as Well-Being in spirit, mind, body. Becoming whole and undivided with ourselves. others. and our God.
Shalom as Justice;
and Shalom as Integrity.
I shall discuss the experience of shalom using these three shades of meaning as a guide.
Shalom as Well-Being and Prosperity
The word shalom appears in the Hebrew several times in the story of Joseph in Genesis. At the beginning of the story, Jacob tells Joseph to '"Go now, see if it is well with your brothers and with the flock; and bring word back to me."' (Gen 37:14 NRSV). Here the bold text indicates the English word used to translate shalom. Later in the story, when Joseph's brothers come to him in Egypt to buy provisions 'he enquired about their welfare, and said, "Is your father well, the old man of whom you spoke? Is he still alive?" They said, "Your servant our father is well; he is still alive."' (Gen 43:27,28). In both passages, the enquiry is after someone's physical well-being: their physical, emotional, psychological and/or material state of affairs. This is echoed, for example, when Jethro travels to meet Moses in the wilderness. As they met, 'each asked after the other's welfare, and they went into the tent' (Ex 18:7). Similarly, in 2 Samuel 11:7, David asks Uriah 'how Joab and the people fared, and how the war was going.' In the latter passage, a complex English phrase is constructed to convey the truest sense of the original Hebrew where both people (Joab and the people fighting against the Ammonites) and events (the battle itself) have a state of shalom.
In each of these passages the word shalom is related to a physical state of existence: is shalom present or not? In this sense, it is comparable to our English phrase 'Is everything all right?' or even, 'Is everything okay?' Note that this is in contrast to the English meaning of peace, which is primarily used as a description of relationships between people or nations, or of an inner state of mind: 'shalom is marked by the presence of physical well-being and by the absence of physical threats like war, disease, and famine.' However, certain passages seem to press the matter further. Psalm 73:3 uses shalom to convey the sense of abundance, where the word is usually translated 'prosperity'. (See also Jer. 33:9; Zec. 8:12, where 'a sowing of peace' and the subsequent agrarian language seem to convey an abundant harvest).
It could hardly be said that those experiencing shalom, such as Jacob in Joseph's brothers' reply in Genesis 43, are undergoing great disruption or fundamental change. However, when contrasted with the experience of the absence of shalom, such as the stress of battle for David's army and the possibility of defeat (cf. Psalm 55:18), or Moses' and Israel's risky existence in the desert, encounters with 'shalom as well-being and prosperity' could well be described as life-changing.
In each of these passages the word shalom is related to a physical state of existence: is shalom present or not? In this sense, it is comparable to our English phrase 'Is everything all right?' or even, 'Is everything okay?' Note that this is in contrast to the English meaning of peace, which is primarily used as a description of relationships between people or nations, or of an inner state of mind: 'shalom is marked by the presence of physical well-being and by the absence of physical threats like war, disease, and famine.' However, certain passages seem to press the matter further. Psalm 73:3 uses shalom to convey the sense of abundance, where the word is usually translated 'prosperity'. (See also Jer. 33:9; Zec. 8:12, where 'a sowing of peace' and the subsequent agrarian language seem to convey an abundant harvest).
It could hardly be said that those experiencing shalom, such as Jacob in Joseph's brothers' reply in Genesis 43, are undergoing great disruption or fundamental change. However, when contrasted with the experience of the absence of shalom, such as the stress of battle for David's army and the possibility of defeat (cf. Psalm 55:18), or Moses' and Israel's risky existence in the desert, encounters with 'shalom as well-being and prosperity' could well be described as life-changing.
Shalom as Justice
In parallel with peace in English, the Bible talks of war as the absence of shalom between nations. But shalom is used to describe social relationships also: injustice is the absence of shalom in society. In several key passages in the Old Testament shalom is used in tandem with justice and righteousness. For example, at several places the Psalmist cries to God for vindication and liberation from his foes or oppressors, and in Psalm 35 in particular this is tied to shalom.
Vindicate me, O LORD, my God, according to your righteousness, and do not let [my oppressors] rejoice over me … Let all those who rejoice at my calamity be put to shame and confusion; let those who exalt themselves against me be clothed with shame and dishonour. Let those who desire my vindication shout for joy and be glad, and say evermore, "Great is the LORD, who delights in the welfare of his servant." (Ps. 35:24,26-27).
Not only does the Psalmist petition his God for deliverance from oppression for himself, but also appeals for his oppressors to be made accountable for their actions and be subject to the verdict of the righteous judge. The anticipated result is that shalom is established, justice is brought to bear, the oppressed are not only liberated but also brought to an experience of well-being and prosperity, and oppressors are restrained from, condemned by, and held to account for, their repressive acts. The implication is that divine justice, regulated by shalom, is about making right a situation of wrong, rather than the modern judicial connotations of retribution and punishment. This is described elegantly in Psalm 85:10 where 'steadfast love and faithfulness will meet; righteousness and peace will kiss each other' when Israel's God saves them from their oppression and restores their fortunes.
The synergy and synthesis of justice and shalom is a theme that is sustained by the biblical prophets and becomes all the more relevant as they reflect on the predicament of Israel's exile and prophecy of a hope for deliverance and restoration to Yahweh's peaceable kingdom.
Then justice will dwell in the wilderness, and righteousness abide in the fruitful field. The effect of righteousness will be peace, and the result of righteousness, quietness and trust forever. My people will abide in a peaceful habitation, in secure dwellings, and in quiet resting places. (Is 32:16-18)
Similarly, I will appoint Peace as your overseer and Righteousness as your taskmaster. Violence shall no more be heard in your land, devastation and destruction within your borders (Is 60:17,18).
Note in particular here that the presence of shalom and justice is the absence of violence, devastation and destruction.
Vindicate me, O LORD, my God, according to your righteousness, and do not let [my oppressors] rejoice over me … Let all those who rejoice at my calamity be put to shame and confusion; let those who exalt themselves against me be clothed with shame and dishonour. Let those who desire my vindication shout for joy and be glad, and say evermore, "Great is the LORD, who delights in the welfare of his servant." (Ps. 35:24,26-27).
Not only does the Psalmist petition his God for deliverance from oppression for himself, but also appeals for his oppressors to be made accountable for their actions and be subject to the verdict of the righteous judge. The anticipated result is that shalom is established, justice is brought to bear, the oppressed are not only liberated but also brought to an experience of well-being and prosperity, and oppressors are restrained from, condemned by, and held to account for, their repressive acts. The implication is that divine justice, regulated by shalom, is about making right a situation of wrong, rather than the modern judicial connotations of retribution and punishment. This is described elegantly in Psalm 85:10 where 'steadfast love and faithfulness will meet; righteousness and peace will kiss each other' when Israel's God saves them from their oppression and restores their fortunes.
The synergy and synthesis of justice and shalom is a theme that is sustained by the biblical prophets and becomes all the more relevant as they reflect on the predicament of Israel's exile and prophecy of a hope for deliverance and restoration to Yahweh's peaceable kingdom.
Then justice will dwell in the wilderness, and righteousness abide in the fruitful field. The effect of righteousness will be peace, and the result of righteousness, quietness and trust forever. My people will abide in a peaceful habitation, in secure dwellings, and in quiet resting places. (Is 32:16-18)
Similarly, I will appoint Peace as your overseer and Righteousness as your taskmaster. Violence shall no more be heard in your land, devastation and destruction within your borders (Is 60:17,18).
Note in particular here that the presence of shalom and justice is the absence of violence, devastation and destruction.
Shalom as Integrity or Straightforwardness
Yoder's choice of 'straightforwardness' lacks the bite of what he's trying to convey. This third aspect of shalom deals with the moral and ethical dimension, and 'integrity' might be more fitting. One element of shalom being used ethically is illustrated in 2 Kings 5. Naaman, the Syrian general, having been cured of his leprosy, vows to worship only Yahweh. However, he faces a dilemma: when Naaman accompanies his master as he goes to worship his god, Naaman will be required to bow before the god also, and asks of Elisha that Yahweh might pardon him. Elisha responds '"Go in peace"' (2 Kgs 5:19). Shalom in this context is to do with moral blamelessness and innocence: Naaman will not incur guilt by supporting his master's arm as he worships his god.
A second element in the moral aspect of shalom is illustrated in Psalm 34:13,14 where the people are exhorted to 'Keep your tongue from evil, and your lips from speaking deceit. Depart from evil, and do good; seek peace, and pursue it.' Here shalom is marked as the opposite of deception, and could be read as equivalent to honesty. Similarly, in Zechariah 8:16 Israel is told to pronounce 'judgements that are true and make for peace.'
As above, the experience of shalom can only be described as life changing or characterised by great disruption when contrasted with experiences where shalom is absent. A trader making business dealings with the person 'speaking deceit' in Psalm 34:13 could expect a fundamental change for the better in their transactions were that person to 'depart from evil' and trade with shalom-integrity and -honesty. Elisha's declaration of Naaman's shalom-innocence before Yahweh was, at that moment, life changing, given the ramifications were he declared guilty or required to not bow before his master's god.
Eirene: Shalom in the New Testament. In the New Testament the Greek word that is usually translated peace is 'eirene.' The New Testament writers clearly chose it carefully, as it conveys much the same depth as we've seen in shalom. The innovation, and indeed subversion , of the New Testament writers is how they take an essentially sociological term and give it a fundamental theological twist: eirene conveys all that shalom conveys but it becomes the 'shalom of God.' The phrases 'the God of peace,' 'the peace of God' and 'the peace of Christ' appear liberally through the New Testament. No equivalent to the last two occurs in the Old Testament.
Of particular note is Ephesians 2:14-17, where eirene occurs 4 times. Paul is writing about the reconciliation of Jews and Gentiles as a result of the 'blood of Christ' (v13). In the first century, Jews considered non-Jews to be something less than truly human but, Paul argues, Christ Jesus who is 'our peace … has broken down the dividing wall, that is, the hostility between us … that he might create in himself one new humanity in place of the two, thus making peace … putting to death that hostility through [the cross].' This is truly cataclysmic: two diametrically opposed and openly hostile groups are reconciled and made one through the actions of the 'God of peace.' The trauma of the encounter with shalom-eirene is especially clear given the modern experience of conflict in Israel/Palestine.
My thanks to the Peace Community Network for this study.
A second element in the moral aspect of shalom is illustrated in Psalm 34:13,14 where the people are exhorted to 'Keep your tongue from evil, and your lips from speaking deceit. Depart from evil, and do good; seek peace, and pursue it.' Here shalom is marked as the opposite of deception, and could be read as equivalent to honesty. Similarly, in Zechariah 8:16 Israel is told to pronounce 'judgements that are true and make for peace.'
As above, the experience of shalom can only be described as life changing or characterised by great disruption when contrasted with experiences where shalom is absent. A trader making business dealings with the person 'speaking deceit' in Psalm 34:13 could expect a fundamental change for the better in their transactions were that person to 'depart from evil' and trade with shalom-integrity and -honesty. Elisha's declaration of Naaman's shalom-innocence before Yahweh was, at that moment, life changing, given the ramifications were he declared guilty or required to not bow before his master's god.
Eirene: Shalom in the New Testament. In the New Testament the Greek word that is usually translated peace is 'eirene.' The New Testament writers clearly chose it carefully, as it conveys much the same depth as we've seen in shalom. The innovation, and indeed subversion , of the New Testament writers is how they take an essentially sociological term and give it a fundamental theological twist: eirene conveys all that shalom conveys but it becomes the 'shalom of God.' The phrases 'the God of peace,' 'the peace of God' and 'the peace of Christ' appear liberally through the New Testament. No equivalent to the last two occurs in the Old Testament.
Of particular note is Ephesians 2:14-17, where eirene occurs 4 times. Paul is writing about the reconciliation of Jews and Gentiles as a result of the 'blood of Christ' (v13). In the first century, Jews considered non-Jews to be something less than truly human but, Paul argues, Christ Jesus who is 'our peace … has broken down the dividing wall, that is, the hostility between us … that he might create in himself one new humanity in place of the two, thus making peace … putting to death that hostility through [the cross].' This is truly cataclysmic: two diametrically opposed and openly hostile groups are reconciled and made one through the actions of the 'God of peace.' The trauma of the encounter with shalom-eirene is especially clear given the modern experience of conflict in Israel/Palestine.
My thanks to the Peace Community Network for this study.
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