The shalom of the persons is the eschatological shalom of the people of God, which we are called to and long for, which we await (with all creation) and to which we summon our neighbors.
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Humanity is not peaceful. Groups negotiate, press, compete, and conflict. “The thunder of many peoples, they thunder like the thundering of the sea. The roar of nations, they roar like the roaring of mighty waters!” (Isa 17.1) There is no peace in politics. And individuals fare no better. As Søren Kierkegaard said, “There is not a single living human being who does not secretly harbor a disharmony.” What we want is a garden. But what we have is a flood.
Shalom is the Hebrew word for peace. It is a rich, rich word that means more than the absence of hostility. Pastor Timothy Kellner defined shalom as “a multidimensional, complete well-being—physical, psychological, social, and spiritual; it flows from all of one’s relationships being put right—with God, with(in) oneself, and with others." Shalom is what Jesus offered when he pitied the discord of the crowd and said, “Come to me, and I will give you rest.” And shalom is what Jesus procures for the people of God by his death and resurrection.
The hymn of praise in Colossians 1 says that the cross made such a peace as to affect the reconciliation of all things “whether on earth or in heaven” to God. The embrace of Colossian’s shalom extends from the individual, to the household, to human communities, to thrones, dominions, rulers, and powers, and to all of creation. “He himself is our peace.” (Eph 2.14a) It is the joy of the church to summon the world’s peoples to this peace. But it is not yet fulfilled–not yet.
As we wait between the roar of the nations and the harmony of peace, we discover the very vision and archetype of the shalom we hope for. That vision is the intimate and absolute unity of the persons of God. All other definitions of peace, peace of self, of community, of nations, of creation, are a thousand reflections. The pure oneness of the godhead is its very seat.
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