I’ve written about this before, or rather I’ve quoted others writing about it, but time and again we must be reminded that all of God’s good gifts, especially those we receive in redemption, have a trinitarian shape to them. They come to us from the Father, through the Son, in the Spirit. Whether it be justification, adoption, or sanctification, the whole Trinity is displayed to be at work in the New Testament witness. Thomas Watson makes this point again with respect to the believer’s gift of peace, by asking,”Whence comes this Peace?”
It has the whole Trinity for its author. God the Father is ‘the God of peace.’ (I Thess 5:53.) God the Son is the ‘Prince of peace.’ (Isa 9:9.) Peace is said to be the ‘fruit of the Spirit.’ (Gal 5:52.)
(1.) God the Father is the God of peace. As he is the God of order, so he is the God of peace. (I Cor 14:43), and (Phil 4:4.) This was the form of the priest’s blessing upon the people. ‘The Lord give thee peace.’ (Numb 6:66.)
(2.) God the Son is the purchaser of peace. He made peace by his blood. ‘Having made peace by the blood of his cross.’ (Col 1:10.) The atonement Aaron made for the people, when he entered into the holy of holies, with blood, was a type of Christ our high priest, who by his sacrifice pacified his angry Father, and made atonement for us. Christ purchased our peace upon hard terms; for his soul was in an agony, while he was travailing to bring forth peace to the world.
(3.) Peace is a fruit of the Spirit. He seals up peace to the conscience. The Spirit clears up the work of grace in the heart, from whence arises peace. There was a well of water near Hagar, but she did not see it, therefore she wept. A Christian has grace, but does not see it, therefore he weeps. Now the Spirit discovers this well of water, it enables conscience to witness to a man that has the real work of grace, and so peace flows into the soul. Thus you see whence this peace comes – the Father decrees it, the Son purchases it, the Holy Ghost applies it.
I don’t care how many times I see that same basic structure, it still thrills me to see the workings of our Triune God traced out in the revelation of Scripture. It is Father, Son, and Holy Spirit who is the source, sum, and goal of our peace.
To understand how God can be ou peace, though, we must push further and recognize that God himself is peace. I’ve shared this Webster quote before, but I can’t pass up sharing it again:
The peace of God — the peace which God himself is— passes all understanding; ‘neither we nor the angels can understand as God, the peace which God himself enjoys’ (Augustine, City of God, XXII.29). This peace of God’s own self may be considered under the aspects of harmony and repose. First, with respect to harmony; the outer acts of the Holy Trinity are indivisible, the work of the undivided divine essence in its threefold personal modification. By appropriation, specific works may be particularly or eminently assigned to one divine person (as redemption to the Son or sanctification to the Spirit). But each person participates in all, for each shares in the undivided dvine essence, and each work is to be attributed absolutely to that one divine essence. The outer works of the Trinity are, then, harmonious — not mere conjoint or cooperative or composite action, but action which is inseparable and coinherent, and so, in a deep sense, peaceful. This harmony in the missions of the three-in-one is grounded in and gives expression to to the infinite peace which God is. There is no disorder, disruption or contradiction in the works of the Father, Son, and Spirit in the making and perfecting of the world. And so, there is in God’s inner life nothing of divergence or discord, but infinite unity and therefore peace beyond measure.
Second, to this harmony is to be added the element of repose. The outer works of God are effortlessly accomplished, without strain or agitation, without interval between willing and effecting. God rests in his work. This rest corresponds to the inner repose of God in filiation and spiriation, there is no malign diversity, no coming together out of a condition of separation, no overcoming of division or conflict, but always an already-achieved perfection of peaceful life. God’s inner peace is the peace of his triune simplicity.
This inner divine peace is the principle of creaturely peace, that upon which all other peace is founded and by which it is preserved. This is so, however, only because divine peace is in itself complete and fully satisfied. In the repleteness of his life as Father, Son, and Spirit, God is beyond need or desire. His peace is neither enhanced by created peace nor diminished by its absence…it is the harmony and repose which, because it needs nothing, is capable of pure charity, giving life and righteous order in the works of creation and providence.
—The Domain of the Word: Scripture and Theological Reason, pp. 133-135
Well, that’s enough to praise him for today. May God’s peace be with you.
Soli Deo Gloria
Good post Derek 🙂
I’m not a Catholic but I’m reminded of this quote from Balthasar, who (I think) was a C. theologian:
“The Christian response is contained in these two fundamental [truths]: that of the Trinity and that of the Incarnation. In the Trinitarian dogma God is one, good, true, and beautiful because he is essentially Love, and Love supposes the one, the other, and their unity.” Hans Urs von Balthasar
That is to say:
The Christian response is contained in these two fundamental truths: Trinity and Incarnation, which carry us, inescapably, to Love and Love’s Instantiation.