Right from creation and soon after the fall of humanity, war and conflicts became part of human nature. In some parts of the world, Christians are witnessing unspeakable continuous attacks and killings perpetrated by terrorist groups in the name of religion. This ongoing violence is slowly worsening the mental health of many people, significantly children. The experiences of these individuals are explicit, hopeless, and have no mental or physical boundaries concerning age, gender, socioeconomic, physical status, race, ethnicity, geographical location, and sexual orientation. When physical and emotional violence such as terrorism is perpetrated against an individual with post-traumatic stress disorder is often the outcome. The spirit and sense of the victim become stagnant. Something pulls in and stops the mind from functioning well or being active. It deeply interrupts the psychological, spiritual, and emotional situation and changes the body so that the traumatic person gets trapped. It usually results in aggression, anxiety, tension, sexual abuse, neglect, loss, hardship, hostilities, and severe traumatic experiences. Without any hesitation, war and armed conflict escalate health problems, and it’s harmful to humankind, animals, and the environment. It places a challenging situation on individuals, families, the Church, and society.
The contextual biblical story of II Kings 6:8-23 describes the story of a conflict in the Old Testament times. This text can be used as a peacemaking model. II Kings describes the kings of Judah and Israel. Though it explains the Aram king’s hostility against the Northern Kingdom, it encourages God’s people to be faithful to God and obey the law. The attitude of the Government towards insurgency finds an echo in the Old Testament, where some Israelite kings prefer the use of military intrusion against their enemies.
An example is in II Kings 6:8-23 about Israel’s conflict with the Arameans. Traumatized by the oppression that his people had suffered from the Arameans, the King of Israel would not want to miss the chance of putting off the threat by defeating the enemy through military action. But Elisha had a different solution, not to kill the now weak enemies but to show them an alternative way of relating. This text draws attention to Nonviolence in the narrative instead of violence; it focuses on Elisha’s approach to turning enemies into friends. This approach finds its tune with the teachings of Jesus in Matthew 5 and the gospels. The context of ongoing killings by terrorist groups around the globe is ripe to explore the significance of Elisha’s pacifist approach.
Aram is present in Syria in the Bible. Versions like the English Standard Version and King James Version often use the word Syrian instead of “Aram” (II Kings 7:6). The major cities occupied by ancient Arameans were Damascus (Genesis 14:15) and Hamath (Nehemiah 13:21). Much later, Aram occupied Syrian Antioch, as mentioned in the New Testament (Acts 11:19; 13:1). The various kingdoms comprising ancient Aram were unified under Damascus, which grew to be the most dominant of the Aramean kingdoms. Abraham instructed his servant to go to Aram and get a wife (Rebekah) for his son Isaac (Genesis 24:10; 25:20). Laban, Jacob’s father-in-law, is called an Aramean in Genesis 31:10. Jacob himself is called “a wandering Aramean” in Deuteronomy 26:5. Elisha healed Naaman, the Syrian of leprosy, in a beautiful demonstration of God’s grace and power (II Kings 5). Naaman, the commander of the army of the king of Aram, was an enemy of Israel, but he humbled himself enough to seek the Lord’s help. Naaman discovered that God is merciful to all those who call upon Him (even Arameans). That discovery drastically changed Naaman’s worldview: “Now I know that there is no God in the entire world except in Israel” (II Kings 5:15).
As mentioned above, the King of Israel demanded that Elisha give him the go-ahead to exterminate his enemies (the Syrian armies). Still, Elisha preferred making friends rather than wiping out the entire Aramean soldiers (II Kings 6:22). In every war or conflict, women and children are usually the ones who suffer most. They are either killed, injured, or raped. Most Christians today wake up with the dilemma of understanding the Bible passage that says, “whoever has no sword is to sell his coat and buy one” (Luke 22:36) in a new way. However, in the Sermon on the Mount, Jesus told his followers that their excellent work was not enough; they must have perfect love for one another (Matthew 5:1-48). By so doing, we are piling a heap of burning coals on his head. (Romans 12:19-21) Therefore, as children of God, the Christians’ community must learn to love and live in peace with their enemies. II Kings 6:8-23 is a piece of the account of both I and II Kings. The narrative in this passage makes Prophet Elisha the primary character. The previous chapters of the book present Elisha as a person who took over from Elijah in the time of Jehoram (II Kings 2), and his ministry extended through the reign of Jehu (II Kings 9:30) Jehu’s son Jehoahaz (II Kings 13). They ended during the time of Jehoash, Jehu’s grandson. Each of these kings faced different conflicts, based on their occurrence. II Kings 6:8-23 is a story about many conflicts between Syria and Israel. The Conflict between Israel and Syria was a persistent conflict since the reign of Ahab (I Kings 20 and 22). The request from the King of Aram to the King of Israel for the cure of Naaman is usually taken to mean a likely reason for the further war against Israel by the Syrians (II Kings 5:1-8). Finally, the expression; “at such and such place” in II Kings 6:8, alongside the report that Elisha was enlightening the king of Israel of Aram’s hostility, indicates a continuous attack on Israel (II Kings 6:10). The relationship between Aram and Israel was that of enmity and hatred (II Kings 5:2). It was unbelievable when the King of Aram noticed that Elisha was receiving his war plans against Israel. The King of Aram was upset and was in great anger against Elisha for destroying his plans, so the king of the Aram sent chariots of a great army to capture and kill God’s Prophet (II Kings 6:9-14). In this case, the writer presents Elisha as nonviolent even with his spiritual troops; Elisha faced his enemies lovingly and peacefully (II Kings 6:15-19).
There are several methods of peacebuilding processes that can offer potential reconciliation between communities. Examples are the Prescriptive and Elicitive Models of John P. Lederach, which are aimed at story-telling, creation, solidification, and respond to the needs of [the people] in that context.” Also, Ronald S. Kraybill provides a discussion method of conflict management. It is a process where both the offender and the victim can express their feelings without arguments. Kraybill believes that “people are deeply influenced by their emotions… listening well to parties who are upset and paraphrasing their feelings is likely to reduce eruptions of feelings.” Verses 20-23 can be considered as the central passage for peacemaking and nonviolent resistance. The passage presents peacemaking principles. Elisha treats his enemies with love and sympathy. Elisha became a peacemaker and mediator between the two countries. Some Christians would have required the enemy to be killed without question if this were to happen elsewhere. But Elisha, instead, organized a great feast for them and sent them on their way after eating and drinking. In the end, Elisha sent his enemies home in Peace (verses 22-23). Israel has suffered invasion and aggression by the Syrians apart from internal conflicts. The narrative of II Kings 6:8-23 shows that the relationship between Syria and Israel has been bitter and marked by prolonged conflict. The events of II Kings 6:8-23 are consonant to the recurrent killings and religious wars in some parts of the world.
Kraybill states that “conflict within structures often involve issues of injustice and may… provide support for those harmed and support them in fulfilling the obligations of the sentence, …and encouraging the offender to avoid depression and trauma.” The Church needs a process intended to provide self-determination so that participants will speak the truth, recognize their past mistakes, and act in harmony with one another. In his Moral imagination, Lederach points to extensive peacebuilding that explores “truth commissions, war crime tribunals, restorative justice practices, and trauma healing.” Lederach’s moral imagination does not see the past as something to be overcome, laid aside, or forgotten to move toward a better future. Instead, the narratives that give meaning to people’s lives and relationships must be told, and the repetitive patterns acknowledged so healing can occur. People must attempt to discover where they’ve been, who they are going, and how they will make this journey together.”
In Jesus’ final words at the Garden of Gethsemane, before he was arrested, he told one of his disciples to “Put the sword back in its place… For all who draw the sword will die by the sword” (Matthew 26:53). Following the arrest, Peter, a disciple of Jesus Christ, raises the sword to kill to protect Jesus; at that moment, the commandment came down: Put down the sword! Jesus does not support violence, killing, war, and terrorism. He commanded his followers to love their enemies as themselves and make Peace. Jesus spent his entire life teaching and practicing Nonviolence. John Dear cited Mahatma Gandhi when he wrote, “Jesus practiced the perfect Nonviolence in history. I regard Jesus as the incarnation of Nonviolence, the embodiment of the God of love and peace…” The Christian religion was established out of Love, Peace, and Nonviolence. It involves Peace with oneself and Peace with other people. Thich Nhat Hanh argues that “Peace and happiness are available in every moment. Peace is every step….” In other words; Peace is a personal activity that begins with the person himself. The world we live in is God’s unique gift; we have no other home, and the best way to care for it is to attain personal Peace, subsist in harmony, and make peace with one another. The writer of Hebrew reprimands us to “make every effort to live in peace with everyone…” (Heb 12:14). This passage is repeated in Romans 12:18 as Apostle Paul states, “…, so far as it depends on you, live peaceably with all.” It is true because we’re responsible for our “inner peace” and Peace with others. Our inner Peace can transform and renew our minds (Romans 12:2) so that we can live in peace with one another. The writer of Ephesians called upon his recipients to have cheerful hearts so that they might know the hope, to which God has called them, the riches of his inheritance in the saints, and his incomparably great power for believers.
In contrast to the precarious union of homonoia, the writer proclaims Christ as having forever broken down the barriers and the unraveling walls of hostility that alienated the Jews and the Gentiles and established Peace between the dissonant races. Christ, through the Church, is the trustworthy source for hope for peace and unity and the focus of the good news of the gospel of reconciliation and forgiveness. The point here is that people everywhere ought to live life to the fullest, and by doing so, transform and live in peace with ourselves and with one another. Let us not forget that our inner Peace is a catalyst that would gear us to stay attentive to the dynamics of our spirituality to attain deeper sources before the patterns of this world pull us down.
In the Sermon on the Mount, Jesus told us that our good work is not enough; we must have perfect love for one another. He says, “Do not resist an evildoer. If someone strikes you on the right cheek, turn and offer him the left… Love your enemies and pray for those who persecute you” (Matthew 5:1-48). Apostle Paul further asserts, “Do not avenge yourselves, beloved, but leave room for God’s wrath. For it is written: Vengeance is Mine; I will repay, says the Lord. On the contrary, “If your enemy is hungry, feed him; if he is thirsty, give him a drink. For in so doing, you will heap burning coals on his head. Do not be overcome by evil but overcome evil with good” (Romans 12:19-21). Of course! Conflict is inevitable. Yet, Jesus wants every believer to “put down their swords,” forsake and eliminate armaments, war, reconcile with one another, and practice peace and Nonviolence. God places people in our lives for a reason regardless of our disparity, religious background, ethnicity, culture, gender, nationality, and identity. You and I must build a community of love, just Peace, and Nonviolence. We must remember the purpose of our being together for decades. We both carry a spark of divine love within us. It is our responsibility to make it grow into a community of Peace and Nonviolence. We must make it our goal to raise a generation of peacemakers. However, if we continue to live in a culture of terrorism, violence, and injustice, our children will not learn Peace as a way of life.
In II Kings 6:8-23, Elisha used nonviolent resistance as an effective method of peacemaking. Israel won the war against Aram without bloodshed. Nonviolent methods of conflict resolution can be productive in conflict and warring areas; Prophet Elisha shows nonviolent behavior to Israel’s enemy (Aram) to transform relationships and create peaceful coexistence. In Handbook for Nonviolent Campaigns, Joanne Sheehan states:
Nonviolence can combine active resistance, including civil disobedience, with dialogue; it can combine non-cooperation withdrawal of support from the system of oppression with constructive work to build alternatives. To engage in conflict, sometimes Nonviolence attempts to bring reconciliation: strengthening the social fabric, empowering those at the bottom of the society, and including people from different sides in seeking a solution. Even when such aims cannot immediately be achieved, our Nonviolence holds us firm in our determination not to destroy other people.
II Kings 6:8-23 reveals a peacebuilding strategy through constructive Nonviolence. We read that Prophet Elisha told the King of Israel to refrain from taking vengeance and organize a banquet for his opponents and attackers. In a similar response to oppressors, Jesus told his disciples to “turn the other cheek… and walk the extra mile” (Matt. 5:39-41). However, Elisha gives the impression that you do not need to treat your enemy as an enemy but as a friend. Finally, the King of Israel took the challenge and engaged in practical peacemaking. The nonviolent action of the Prophet turned out to be the best way to eliminate the threat of your adversary, is to turn him into a friend. However, it may involve paying to take the bull by the horns to persuade the enemy that you are truthful about making peace. Of course, the dinner organized by the King of Israel was probably costly: it was even better to feed your enemy with expensive food to avoid the conflict and build peace than losing the lives of fellow citizens in a bloody confrontation.
How do we reconcile this story of the ongoing killing in some parts of the world and the teachings of Jesus? In 2 Kings chapter 2, we read that Elisha cursed small boys who were making fun of his bald head, and immediately two she-bears came out of the woods and ate them. Again, on his deathbed, Elisha rebuked the King of Israel for not attacking the Aram violently. 2 Kings itself is full of bloodshed, murder, war, and carnages, as well as most of the Old Testament historical books. The stories in these books are full of fighting between Israel against each other and their neighbors. Some of the wars were even commanded by God. Christians sometimes wonder if God is a violent God. How do we balance the story of 2 Kings 6:8-23 with the conflicts of terrorism in our communities today? Elisha’s attitude towards Israel’s enemy is an excellent example of a successful peacemaking engagement through Nonviolence. One of the weapons with which we can surmount our enemies is to show them love. God wants us to be peacemakers in the world that he created. Elisha might not always be peaceful, but he displays an extraordinary passion for his enemies. Some church members have even suggested aggressive arms confrontation against the insurgent groups to end the conflict. This command shows that Jesus was against violence, killings, war, and terrorism. He commanded us to love our enemies and become blessed peacemakers. He spent his entire life teaching and practicing Nonviolence. Of course! Conflict is unavoidable, but Jesus wants us as a Church to obey his commandments; He wants us to return to what is necessary by “putting down our swords,” saying no to violence; getting rid of our armaments, reconciling with our Muslim brothers and practicing forgiveness and Nonviolence. God puts us all together in the world for a reason, regardless of our discrepancies, religious background, ethnicity, cultural differences, gender, nationality, and identity. We must build a neighborhood of love, Peace, and Nonviolence. It is very significant for us to know the intention of our being together for decades. We both carry a spark of divine love, Jesus Christ, in us. We must grow into a society of Peace and Nonviolence. We must have our primary goal to raise a generation of peacemakers. Yet, if we continue to live in a culture of terrorism, violence, and injustice, our children will not learn Peace as a way of life.
- Lisa Loden. “The Syrian in Israel’s War Story (Naaman & The Gospel)” in Preach It, Teach It: Tools for Pastors, Teachers, and Believers. accessed 10/27/2020. https://preachitteachit.org/articles/detail/the-syrian-in-israels-war-story-naaman-the-gospel/.
- Paul Paul Lederach “Preparing for Peace: Conflict Transformation Across Cultures” Syracuse University Press, (New York, 1995), pp. 47-70.
- Roland. S. Kraybill, Robert A. E. and Alice F. E., “Peace Skills: Manual for Community Mediators”, Jossey-Bass, (San Francisco, 2001) p. 102-104.
- Ibid., p. 3;11;16.
- Paul Lederach, The Moral Imagination: The Art and Soul of Building Peace, Oxford University Press, (New York, 2005) p. 148.
- Ibid.
- John Dear. Put Down your Sward: Answering the Gospel Call to Creative Nonviolence (Grand Rapids, Michigan, Wm. B. Eerdmans, 2008) p. 1-3.
- Thich Nhat Hanh. Peace Is Every Step: The Part of Mindfulness in Every Day Life. (New York, Bantam Books 1991) p. 5.
- Joanne Sheehan. Handbook for Nonviolent Campaigns, Second Edition; War Resister’s International Uk, England and Wales, June 2014, accessed May 7, 2019, https://www.nonviolent-conflict.org/wp-content/uploads/2016/02/wri_handbook_2014_inner_AMENDED.compressed1.pdf.
Hassan Dicks of Jos, Nigeria is a current DMin candidate at United Theological Seminary. He is a 2019 MA graduate of Bethany Theological Seminary. Hassan’s primary interests are trauma healing and peacemaking. Hassan is a credentialed minister in the denomination Evangelical Church Winning All.