One of the most compelling scenes we have in the New Testament is the Last Supper. Besides the intimate setting among his closest disciples, Jesus already began to feel that this would be one of His last opportunities to teach in His mortal ministry. “Jesus knew that his hour had come to depart from this world and go to the Father.” as it says in John chapter thirteen. How does he sum up His entire ministry and teaching? What is it all ultimately about? What are the key concepts? All of these questions, and more, must have been going through His mind and so should be front and center as we read and understand His teachings and example there.
Imagine for a moment His thought process in what He chooses to do and say. Here are several examples:
Each of these would be wonderful topics for talks. With the time I have today I’ll just speak on the last one - the peace Jesus offers. Not as the World Giveth
At this Supper, after Jesus promises the Comforter, He describes the peace He offers:
“Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.” (John 14:27)
That turn of the phrase “not as the world giveth” just hangs there rhetorically but without the question asked. How does the world give peace? Jesus doesn’t give it an immediate answer there. Like his parables, this one has to be explored. Often, this world looks to achieve peace through dominion and control. The gospel of Jesus Christ seeks another way
Now, I’ll caution against a pile-on about how awful “the world” is. We’ve all participated in and seen it happen in conversations, talks, or lessons. That’s not to say that there isn’t evil in this world or that we shouldn’t talk about it. It’s just that our sometimes almost ritualistic indulgence in this pile-on seems closer to a Rameumptom than it does redemption. It seems to lead to what Jesus was warning about here and in His Last Supper teachings - fear and ego. So, I’ll give a caveat: while God warned about “the world” let’s keep in mind how God chooses to react to that same “world”:
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16)
It’s that love, that New Commandment, that will keep us off the Rameumptom and instead doing the work of redemption. And it is a key to peace in Christ.
Elder Renlund gave a great talk that touched on peace in Christ in General Conference recently. In his talk “The Peace of Christ Abolishes Enmity”, he spoke about how the world, as well as us as individuals, have been through a spiritual stress test - so to speak - from disease, economic loss, social unrest, natural disaster, and war. Some have seen apocalyptic times recently. I think that’s quite literally true.
The word “apocalypse” comes from the Greek prefix “apo” (meaning un-) and the Greek word “kaluptein” (meaning to cover). So quite literally, trials, traumas, and “stress tests” in life are “apocalyptic” as they uncover or expose things about ourselves and our world - often things that were hidden or ignored. But it’s what we are willing to learn from that additional light and uncovering, disruptive or “stressful” as it may be, that can transform us and turn us towards redemption. Finding peace in Christ through apocalypses (big or small) is how we can “overcome” these “stress tests” (see Rev. 2: 7, 11, 17, 26–28; 3: 5, 12, 21; 21: 7).
Elder Renlund gives several suggestions on how we can assess our handling of a spiritual “stress test”. But one stood out to me when he said:
“If I am quick to take offense or respond to differences of opinion by becoming angry or judgmental, I “fail” the spiritual stress test. This failed test does not mean that I am hopeless. Rather, it points out that I need to change. And that is good to know.”
The difficult part is, frankly, this world is offensive. And in this world we are going to give and take offense - especially in the close, stress-testing quarters of families and wards. But looking at Elder Renlund’s words closely, it’s not necessarily the offense or difference of opinion that is the problem he’s warning about, it’s our becoming angry or judgemental that leads to “failing” stress tests.
I think that is especially important. Anger and judgment perfectly undermine faith and trust - so much so that I think it is they, not doubt, that are the true threats to faith. And without faith and trust, Jesus’ gospel cannot operate - God cannot will it so without our consent. As we read in Ether chapter 12:
“if there be no faith among the children of men God can do no miracle among them” (Ether 12:12)
I think “faith among [God’s] children” in that scripture includes “faith between [God’s] children”.
There’s plenty to be offended or feel hopeless about. Sometimes I feel like the preacher in Ecclesiastes chapter four who wrote:
“I saw all the oppressions/offenses that are practiced under the sun. Look, the tears of the oppressed/offended—with no one to comfort them! On the side of their oppressors/offenders there was power—with no one to comfort them.” (Ecclesiastes 4:1) (word “offense” added)
Note how it points out that oppression undermines “comfort” (both of the oppressed and oppressor) - one of the promises given by Jesus during the Last Supper.
I think we’ve all been on both sides of this: taking advantage of another’s weakness to oppress or offend or having the same done to us. Perhaps that is part of what Jesus was referring to when He warned that His peace is not “as the world giveth”. In the world, “peace” is attained by control over. In God’s Kingdom, peace is attained by love with. Jesus’ New Commandment to love one another is designed perfectly to overcome this corruption. The preacher goes on in that same chapter in Ecclesiastes and sees a flicker of hope in this almost primitive description of love:
“Two are better than one because they have a good reward for their toil. For if they fall, one will lift up the other, but woe to one who is alone and falls and does not have another to help.” (Ecclesiastes 4:9-10)
Brothers, sisters, and friends, are we here to lift each other up when we fall? Are there some who are not here perhaps by the offense we gave, or even who may be present, who may feel alone? What is our responsibility in the Christian work of redemption?
Elder Renlund offers these questions to ponder:
“What can I do to foster unity? How can I respond to help [someone] draw closer to Christ? What can I do to lessen contention and to build a compassionate and caring Church community?”
About 30 years after Jesus’ death, Paul (himself isolated in prison), wrote to the Saints in Ephesus over 800 miles away who were divided over long-standing cultures, identities, politics, and tradition. Sound familiar?
Paul gives what, to me, is one of the most heartfelt calls to the Saints to overcome those thing, return to Christ, and be healed - a call that has lost no power or urgency to this day:
“… in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he is our peace; in his flesh he has made both groups into one and 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, and might reconcile both groups to God in one body through the cross, thus putting to death that hostility through it.” (Ephesians 2:13-16)
Whatever your stage or status in life, whatever our differences may be, this call to “create, [with Christ], one new humanity in place of the two” is the call of Christian discipleship. This is so much bigger than any other way to peace the world has to offer, and we can only do it together, breaking down the walls that divide us, with faith and trust in God and each other.
It’s my hope and testimony that we can find peace in Christ as we follow His example and be one who is willing to wash feet, sing with Saints and sinners, live Jesus’ New Commandment to “love one another”, sit and break bread, forgive those who may offend, and lift up those that are offended.
In Jesus’ name, amen.
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