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PEACEMAKERS = CHILDREN OF GOD !!!
Matthew 5:9 is part of Jesus’ Sermon on the Mount in which He says, “Blessed are the peacemakers, for they shall be called the children of God.” The Greek word translated “peacemaker” is used in only one other place in the New Testament, in a slightly different form. Colossians 1:20 says, “For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross.”
Jesus laid down His life to make peace between God and sinners, and when we can carry that message of peace to others, we are peacemakers. God delights in those who reconcile others to Himself—those who bring the gospel are “beautiful” (Isaiah 52:7). God “reconciled us to himself through Christ and gave us the ministry of reconciliation” (2 Corinthians 5:18). Those who bring reconciliation to broken relationships are carrying on the work of Jesus, the Prince of Peace. Those who give of themselves as Jesus did in order that others may know God are called “blessed.” There is no real peace apart from a relationship with God (Romans 5:1). What may masquerade as worldly peace is merely a temporary lull in chaos (John 14:27). True peace is found only in a restored relationship with God. “‘There is no peace,’ says the LORD, ‘for the wicked’” (Isaiah 48:22).
Only children of God can bring the peace of knowing God to others. A person must have a real relationship with God before he or she can help someone else know God. Those who witness for Christ, share their faith with their friends, and serve others in the name of Christ are the ambassadors for peace this verse identifies (see also Matthew 10:41-42). Those who bring the wonderful message of God’s peace to the world are “peacemakers,” and Jesus calls them the “children of God.”
Tea Time Manna
Heaven and earth will pass away, but my words will never pass away.
—Matthew 24:35
What do we have that will last forever? Not much — our love for God and his children, the praise we offer him in worship, and the Word he has spoken to us through the Holy Spirit and his Son, Jesus. Let’s invest ourselves — our prayers, efforts, and passions — in these eternal things, the things that last. Then, we will never be without lasting truth, blessing, hope, and future!
Prayer
Eternal God and loving Father, please grant me the wisdom to discern what is truly lasting and invest my life in those things. I want my life to be built on your eternal realities that will never suffer decay or end. Thank you for sending Jesus to teach me your truth — truth that will endure. I want to be obedient to his words and his life as the Spirit transforms me to become more like him (2 Corinthians 3:18). Please bless me in ways that help me devote my life to what is true and eternal. In the name of Jesus, my eternal Savior, I pray. Amen and Amen
Bible Teaching of the Day
LUNCH MANNA =
The dominant theme of Romans 12 is sacrificial love—how believers express it and how we prove it by the way we live. The apostle Paul submits that a true Christian strives to love others sacrificially and authentically, including one’s enemies, but especially members of Christ’s body, the church. He closes the passage with a quick pep talk, listing several practical exhortations on demonstrating love to all people in every circumstance (see Romans 12:9–21). In this context, Paul states, “If possible, so far as it depends on you, live peaceably with all” (Romans 12:18, ESV).
We know from the Beatitudes that “God blesses those who work for peace, for they will be called the children of God” (Matthew 5:9). Kingdom people are called to be peacemakers who “plant seeds of peace and reap a harvest of righteousness” (James 3:18, NLT).
We demonstrate genuine Christian love by doing everything within our power to live at peace with everyone. This is a tall order, particularly if we’ve been mistreated, but this is precisely what Paul has in mind, for he says, “Do not repay anyone evil for evil” (Romans 12:17) and “Do not take revenge” (verse 19). As the old saying goes, “It takes two to argue.” If we don’t fight back or repay “wrong for wrong, but always strive to do what is good for each other and for everyone else” (1 Thessalonians 5:15), then the fighting stops with us. In a parallel encouragement, Peter teaches, “Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing” (1 Peter 3:9).
Reminiscent of Jesus’ command to “love your enemies and pray for those who persecute you” (Matthew 5:44), Paul urges, “Bless those who persecute you; bless and do not curse” (Romans 12:14). The best way to deal with an enemy is to treat him with goodness and kindness in the hopes of winning him over for Christ (see Proverbs 25:21–22). We must leave the work of vengeance and punishing sin to God (Deuteronomy 32:35, 41; Ecclesiastes 12:14). Believers are called to “peaceful and quiet” living so as not to hinder or harm the work of the gospel (1 Timothy 2:1–4).
Division among believers damages the body of Christ and the ministry of the gospel (Galatians 5:15). When the disciples argued about who will be regarded as the greatest among them (see Mark 9:34, Luke 9:46, and Luke 22:24), Jesus told them to “be at peace with each other” (Mark 9:50). Paul urges the believers in Corinth to “strive for full restoration, encourage one another, be of one mind, live in peace. And the God of love and peace will be with you” (2 Corinthians 13:11).
In Romans 14:19, Paul encourages, “Let us therefore make every effort to do what leads to peace and to mutual edification” (see also 1 Thessalonians 5:13). The writer of Hebrews affirms, “Make every effort to live in peace with everyone” (Hebrews 12:14). The psalmist echoes, “Turn from evil and do good; seek peace and pursue it” (Psalm 34:14).
How can we live peaceably with all people? The first step is experiencing peace with God through a relationship with Jesus Christ (Romans 5:1; John 16:33). God’s presence and peace in our lives are foundational (Philippians 4:9; 1 Thessalonians 5:23; Hebrews 13:20–21; Romans 14:17). Only with the peace of Christ ruling in our hearts are we able to live at peace with other people (Colossians 3:15). And since peace is a fruit of the Spirit (Galatians 5:22; Romans 8:6), we must depend on the Holy Spirit’s work in our hearts to become successful peacemakers in this world.
An excellent motivator for living at peace with other believers is our fellowship in Christ as one interconnected body, which “makes for harmony among the members, so that all the members care for each other” (1 Corinthians 12:25, NLT; see 1 Corinthians 12:12–30). “So it is with Christ’s body. We are many parts of one body, and we all belong to each other” (Romans 12:5, NLT). We keep the peace by letting go of our pride (Romans 12:16), by choosing to forgive one another (Mark 11:25; Matthew 18:21–22; Luke 6:37; Ephesians 4:32; Colossians 3:13), and by dying to our selfish wants in sacrificial love for others (Philippians 2:1–4).
It is our job to strive to live peaceably with all people, whether friend or foe, brother or enemy, Christian or non-believer. Unfortunately, there are times when, no matter what we do, we won’t be able to live peaceably with everyone. For this reason, Paul includes two conditions: “if possible” and “so far as it depends on you.” Complete reconciliation and peaceful coexistence require cooperation from two parties. If the other person is unwilling to reconcile or live in harmony, peacemaking becomes impossible. And, if making peace involves some moral or biblical compromise on our part, then peace in its fullest sense is not appropriate or expected of us.
Today’s Devotional
DINNER MANNA =
Living in Peace – Hebrews 12 was written to help believers persevere and not lose heart through painful trials. We learn that Jesus is our example in these challenging times (see verses 2–3) and that God allows such times to discipline and train us as His children (verses 5–11). Then, in verses 12–17, the Scripture writer calls believers to a renewed spiritual vitality and concern for one another: “Therefore, strengthen your feeble arms and weak knees. ‘Make level paths for your feet.’ . . . Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord” (verses 12–14).
Living in peace with everyone and being holy are two good indicators that we are walking the level path Jesus modeled for us. But how do we live in peace with everyone? We must always look at Christ’s life to discern the way. As our perfect High Priest, Jesus is the King of Peace and Righteousness (see Hebrews 7:1–28). He has given us the responsibility to maintain peace in our relationships with others.
In the opening Beatitudes of Christ’s famous Sermon on the Mount, Jesus said, “God blesses those who work for peace, for they will be called the children of God” (Matthew 5:9, NLT). As sons and daughters of God, we are, like Jesus, called to be peacemakers who “plant seeds of peace and reap a harvest of righteousness” (James 3:18, NLT).
Living in peace with everyone requires self-discipline. The Greek term translated as “make every effort” carries the idea of intense effort and single-minded vigilance in the pursuit of something. We must leave no stone unturned in our pursuit of peacemaking.
Sometimes, we tend to become self-focused when God is disciplining us through a painful trial. We forget to consider the needs and concerns of others. Maintaining unity and living in peace are the last things on our minds. But these are precisely the times when we need to look outside ourselves and “make every effort to do what leads to peace and to mutual edification” (Romans 14:19).
To live in peace with everyone, we must depend on the empowering of the Holy Spirit (Galatians 5:22; Romans 8:6; 14:17; 15:13; Ephesians 4:3). We must allow God’s Spirit to develop in us an attitude of sacrifice and humility (Philippians 2:3). Equipped with these virtues, we can “love each other with genuine affection, and take delight in honoring each other” (Romans 12:10, NLT). We can lay aside our selfish ambitions and love others, even our enemies, as Christ did (see Luke 6:35). We can pray, like Paul, “May God, who gives this patience and encouragement, help [us] live in complete harmony with each other, as is fitting for followers of Christ Jesus” (Romans 15:5, NLT).
Doing all that we can to live at peace with unbelievers calls for genuine, Christlike love as described by Paul in Romans 12:17–21: never repaying evil with more evil; never taking revenge but leaving vengeance in God’s hands; having compassion on our enemies; feeding them when they are hungry; giving them something to drink when they are thirsty; forgiving them when they wound us. Finally, we “don’t let evil conquer [us], but conquer evil by doing good” (verse 21, NLT).
If we struggle to maintain peace with our brothers and sisters in Christ, we must remember that we are fellow “members of one body . . . called to live in peace” (Colossians 3:15, NLT; see also 1 Corinthians 12:12–25). God has placed each part of Christ’s wonderfully diverse body together, exactly where He wants “so that there should be no division in the body, but that its parts should have equal concern for each other” (1 Corinthians 12:25). Knowing that “each member belongs to all the others” (Romans 12:5) and that we are all one family in Christ, how can we not strive for harmony, unity, and peace?
Doing all we can to live in peace with everyone won’t always be easy, but it is a biblical imperative that we obey for the glory and honor of God and His church. Whether we have been wronged or we’ve wronged another, Jesus calls us to take the first step in restoring peace in our relationships (see Matthew 5:23–24; 6:14–15; 18:15; Mark 11:25). Letting conflict with another believer go unresolved is a sin that must be confessed and dealt with.
Living in peace with everyone is an indispensable goal of the believer’s life. We must always “turn away from evil and do good. Search for peace, and work to maintain it” (Psalm 34:14, NLT).
NEWS MANNA –
The Road To Gog and Magog : Russia’s Anger, Turkey’s Ambition, Iran’s Revenge
For years, Western leaders comforted themselves with a familiar assumption: remove enough of Iran’s senior leadership, weaken its military infrastructure, tighten sanctions, and eventually the Islamic Republic would moderate or even collapse.
Instead, the opposite may be happening.
Recent headlines paint a sobering picture. Analysts now warn that Iran’s regime survived the war and is now savvier, more ruthless and even more hard-line. At the same time, thousands gathered last week for Ayatollah Ali Khamenei’s funeral, where chants of “Death to America” and “Death to Israel” once again echoed through the crowds as mourners demanded revenge.
If those scenes tell us anything, it is this: regimes built on revolutionary ideology rarely become less radical after conflict. They often become more determined.
History is full of examples.
When military leaders are eliminated, younger commanders often rise with fewer restraints, greater ideological zeal, and a stronger desire to prove themselves. Rather than producing reform, conflict frequently accelerates radicalization.
Iran may now be entering exactly such a phase.
The country’s military capabilities have undoubtedly suffered significant setbacks. Years of sanctions, economic strain, covert operations, and direct military losses have weakened Tehran’s ability to project power independently. Yet weakness does not necessarily produce peace.
Sometimes it produces revenge.
That should concern not only Israel but the entire region.
A wounded regime seeking to restore honor can become more unpredictable than a confident one. National humiliation has often been one of history’s greatest motivators for future wars.
The rhetoric coming from Iran certainly gives little reason for optimism.
Rather than speaking of rebuilding relations with the West, voices within the regime continue to frame the conflict as unfinished. Israel remains the “Little Satan.” America remains the “Great Satan.” Revenge remains central to the revolutionary narrative.
That raises an important prophetic question.
Could Iran’s diminished ability to confront Israel alone actually push it toward deeper military partnerships?
For students of Bible prophecy, Ezekiel 38 immediately comes to mind.
More than 2,600 years ago, the prophet Ezekiel described a future military coalition that would one day march against Israel in what many believe will be one of history’s defining end-times conflicts. The nations specifically named include Persia–universally recognized as modern-day Iran–along with Magog, Meshech, Tubal, Gomer, and Beth Togarmah, territories that many conservative Bible scholars associate primarily with modern-day Turkey and regions to its north.
The coalition is led by Gog, who comes from “the uttermost parts of the north,” a description that has led many prophecy teachers to associate the leader with Russia or lands under its influence, while acknowledging that faithful scholars hold differing views on some of the geographical identifications.
Whatever one’s conclusion regarding every ancient place name, one fact is difficult to ignore: Iran is clearly represented in the prophecy, Turkey appears prominently through several of the listed peoples according to many scholars, and Russia has long been viewed by many prophecy teachers as the coalition’s leading power.
Remarkably, these three nations have spent much of the past decade drawing closer together diplomatically, economically, and militarily, while simultaneously becoming increasingly hostile toward Israel and, in varying degrees, toward the Western alliance.
The prophecy goes on to describe this coalition launching a massive invasion against Israel.
For decades, many prophecy teachers envisioned Iran as one of the alliance’s dominant military powers.
But perhaps current events suggest another possibility.
What if Iran no longer serves as the coalition’s primary military force?
What if, instead, it becomes an eager junior partner seeking revenge alongside stronger regional powers?
One nation increasingly fits that description.
Turkey.
Under President Recep Tayyip Erdoğan, Turkey has steadily transformed from being viewed primarily as a dependable NATO ally into a nation pursuing far greater regional ambitions. Many geopolitical analysts describe Erdoğan’s vision as a form of neo-Ottomanism–an effort to restore Turkish influence across lands once ruled by the Ottoman Empire.
Those ambitions are no longer merely theoretical.
Turkey has expanded military operations into Syria and Iraq, increased its influence in Libya, strengthened its alliance with Azerbaijan in the Caucasus, projected naval power across the eastern Mediterranean, and built one of the world’s most successful drone industries. Erdoğan increasingly presents Turkey not simply as another regional power, but as a natural leader of the Muslim world.
His rhetoric toward Israel has become equally aggressive.
He has repeatedly accused Israel of genocide, compared Israeli leaders to history’s worst dictators, questioned Israel’s legitimacy, and positioned himself as one of the loudest defenders of the Palestinian cause. Turkish officials continue escalating their criticism of Israel while expanding Ankara’s diplomatic and military influence throughout the region.
Perhaps most remarkable is the irony that despite these increasingly hostile positions, the United States appears prepared to move forward with the sale of advanced fighter aircraft and modernization packages that would significantly strengthen one of NATO’s largest air forces. While intended to preserve alliance cohesion, such sales would also enhance the military capabilities of one of Israel’s most outspoken regional critics.
Viewed through the lens of Ezekiel 38, the picture becomes increasingly intriguing. If Iran has been significantly weakened while Turkey’s regional ambitions continue to grow, one can easily envision Ankara assuming a much more prominent leadership role than many prophecy students once imagined.
Meanwhile, another major player continues moving in a direction that deserves careful attention.
Russia.
The war in Ukraine has consumed enormous Russian resources, but it has also deepened Moscow’s hostility toward the West. Every sanctions package, every shipment of Western weapons, every intelligence-sharing operation, and every drone strike inside Russian territory reinforces the Kremlin’s conviction that this is no longer simply a war with Ukraine–it is a broader confrontation with NATO itself.
President Vladimir Putin has repeatedly framed the conflict as an existential struggle against a West determined to weaken Russia and diminish its place in the world. Whether one agrees with that assessment is beside the point. It is the worldview shaping Russian strategic thinking.
History demonstrates that great powers rarely forget perceived humiliation.
If the Ukraine conflict eventually settles into an uneasy ceasefire, Russia is unlikely to emerge seeking reconciliation. More likely, it will seek opportunities to restore its influence, weaken Western dominance, and strengthen partnerships with nations that share its hostility toward the United States.
Iran already supplies Russia with drones and military technology, while military cooperation between Moscow and Tehran has expanded dramatically in recent years. Rather than drifting apart, the two nations appear to be drawing closer together.
Put these developments together and an unmistakable pattern begins to emerge.
Iran seeks revenge for humiliation.
Russia seeks restoration after years of confrontation with the West.
Turkey seeks to reclaim the influence of its Ottoman past.
Three nations.
Three different ambitions.
Yet all increasingly find themselves united by common adversaries–and all appear together in the pages of Ezekiel 38.
None of this proves that Ezekiel 38 is about to occur.
Scripture does not give us a prophetic countdown clock, and Christians should resist the temptation to declare every headline as the immediate fulfillment of biblical prophecy.
At the same time, believers are commanded to watch.
What we are witnessing today is a geopolitical landscape that increasingly resembles the alignments Ezekiel described nearly 2,600 years ago.
Iran nursing its wounds while longing for revenge.
Turkey pursuing regional leadership while growing increasingly hostile toward Israel.
Russia becoming more isolated from–and more antagonistic toward–the Western world.
These developments do not guarantee that Ezekiel 38 will unfold tomorrow.
But they do make the coalition described by the prophet appear far less difficult to imagine than it did only a decade ago.
For Christians, the proper response is neither panic nor sensationalism.
It is readiness.
Jesus repeatedly instructed His followers to remain spiritually awake, recognizing the signs of the times while faithfully carrying out the work He has entrusted to His Church.
The world’s alliances will continue to shift.
Empires will rise and fall.
Wars will begin and end.
Hatreds will simmer until they eventually erupt.
Yet behind every headline stands a sovereign God who declared the end from the beginning. History is not spiraling out of control–it is unfolding according to His perfect plan.
Iran may indeed have gone from bad to worse.
And if these geopolitical trends continue, the stage for the coalition described in Ezekiel 38 may be becoming clearer with each passing year.
America 250: They Can’t Celebrate What They’re Trying To Erase
For generations, Americans have been told to celebrate diversity, honor every culture, and preserve the stories that shaped the nation. Yet when it comes to Christianity–the single greatest influence on America’s founding and development–many of the same voices suddenly insist that history be edited, minimized, or investigated.
That contradiction was on full display this week.
Democratic Rep. Adelita Grijalva vowed that if Democrats regain control of the House, they will investigate the prominent inclusion of Christianity in America’s 250th birthday celebrations organized under President Donald Trump.
Think about that for a moment.
As America approaches one of the most significant anniversaries in its history, the concern is not crime, debt, border security, or international threats. It is whether Christianity might receive too much recognition in telling the story of America’s founding.
That says far more about modern politics than it does about American history.
The exchange began when MSNBC guest anchor Luke Russert suggested that the Freedom 250 celebrations reflected ” Christian nationalism” and implied that Christianity was somehow “hijacking” America’s story. Grijalva agreed and said congressional investigations would likely follow if Democrats win back the House.
The irony is difficult to miss.
Those criticizing Christianity often appeal to history–until history becomes inconvenient.
No serious historian argues that the United States was founded as a theocracy. There was no American equivalent of the Church of England. The Constitution wisely prohibited establishing a national church, preventing government from controlling religious belief.
But acknowledging that truth is not the same as pretending Christianity played little or no role in shaping America.
The Declaration of Independence appeals four separate times to God or divine authority. It proclaims that human beings are “endowed by their Creator with certain unalienable Rights.” That statement is not merely poetic language. It is the philosophical foundation of American liberty.
If rights come from government, government can remove them.
If rights come from God, government exists to protect them–not invent them.
That revolutionary concept separated the American experiment from much of the world’s political philosophy.
Many of the Founders held differing theological views. Some were deeply orthodox Christians. Others leaned toward deism. But virtually all recognized that biblical morality provided the ethical foundation necessary for a free republic.
John Adams famously wrote that America’s Constitution was made “only for a moral and religious people.” George Washington repeatedly spoke of Providence guiding the nation and warned that religion and morality were indispensable supports for political prosperity. Benjamin Franklin called for prayer during the Constitutional Convention.
These are not fringe quotations. They are central figures expressing ideas that shaped the nation’s founding culture.
America’s legal traditions likewise reflect biblical influence. The concepts of equality before the law, the dignity of every individual, objective moral standards, charity, forgiveness, covenant, justice, and personal responsibility all bear unmistakable marks of the Judeo-Christian worldview that dominated colonial America.
The first colleges in America–including Harvard University, Yale University, and Princeton University–were founded primarily to educate ministers and promote Christian learning. The Great Awakenings profoundly shaped American culture, encouraging literacy, civic responsibility, abolition movements, charitable institutions, and missionary efforts that transformed communities.
One cannot tell America’s story honestly while pretending Christianity was merely an incidental footnote.
Perhaps that is what makes this debate so revealing.
Notice what critics are not saying.
They are not arguing that historical facts are inaccurate.
Instead, they object to those facts receiving public attention.
There is an important difference.
Celebrating Christianity’s contribution is not the same as forcing anyone to become a Christian. Recognizing history is not establishing a state religion. Teaching that biblical ideas influenced America’s founders does not violate the First Amendment any more than acknowledging Greek philosophy influenced Western civilization.
History is history.
The First Amendment guarantees freedom of religion–not freedom from ever hearing about religion.
In fact, the very freedom that allows critics to denounce Christianity publicly exists because America’s founders rejected governments that controlled religious belief. Many early settlers crossed the Atlantic fleeing religious persecution. They did not come to erase faith from public life; they came so government could no longer dictate it.
That distinction has been increasingly blurred in modern political discourse.
Today, many activists appear comfortable celebrating virtually every religious and cultural tradition except Christianity. Public institutions enthusiastically recognize countless identities and belief systems, yet displays acknowledging Christianity often generate lawsuits, accusations of extremism, or now, apparently, promises of congressional investigations.
One must ask why.
Could it be that Christianity is treated differently because it remains the faith most closely associated with America’s historic identity?
If every historical reference to Christianity is labeled “Christian nationalism,” then honest discussions about America’s past become nearly impossible.
The term itself has become so broadly applied that it increasingly functions as a political weapon rather than a meaningful description. Loving one’s country, appreciating its Christian heritage, or acknowledging biblical influence on the Founders does not automatically constitute some dangerous political ideology.
It constitutes historical literacy.
America’s 250th birthday should not become another battlefield in the culture war.
It should be an opportunity for Americans to rediscover the ideas that made this nation exceptional: that rights come from God, that every person possesses inherent dignity, that liberty requires virtue, and that government exists under higher moral authority rather than above it.
Those principles did not emerge in a philosophical vacuum.
They grew from a civilization profoundly shaped by Christianity.
That heritage does not diminish Americans of other faiths–or of no faith at all. It simply tells the truth about where the nation came from.
A mature nation does not investigate its history because it is uncomfortable.
It studies it.
It preserves it.
And on milestone anniversaries like America’s 250th birthday, it celebrates it.
TruLight TV – My Soul Thirsts For God
How do you love someone who hurts you? Especially when you want them to experience the pain and consequences you believe are deserved. There’s an important lesson we can learn about this from the life of Jonah. Today’s guest artist on Gospel Music USA (Jay Stone Singers) – Today’s group consists of Bobby and Sharona Carter and their children, Stone Carter, 24 and Emma Carter, 21. During the last 42 years of ministering through song, they have traveled in over 25 states, Canada, Mexico and Northern Ireland. This family group provides an exciting evangelistic ministry. Their desire is to witness to the lost, encourage the hurting and motivate others to grow the Kingdom of God. The close family harmonies are sure to please your ears, but the anointing and love of God will stir your soul. Enjoy today show and thanks for watching.
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00:15 Words to Live By Testimonies
01.15 Science Scripture and Salvation
02.15 Ground Works
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05.00 The Daren Streblow Comedy Show
5:55 It is Today devotional
6:00 Gaither Homecoming Morning Show
7:15 Discover the Word
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8:55 Science Scripture and Salvation
9:00 Holy Spirit Hour – Normally Sermons
10:15 Hope of the Heart
11:15 Unshackled
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12:15 Truth for Life
13:15 Living on the Edge with Chip Ingram
14:15 Focus on the Family
15:00 Kids Hour
16:00 In Touch with Dr. Charles Stanley
16:30 Groundwork
17:15 Live in the Light
18:15 Renewing your Mind
19:00 Gaither Homecoming Show
20:15 Growing Hope
21:15 Adventures in Odyssey Radio Drama
21:45 Bible Reading
22:15 Night-sounds
23.00 Good Old Country Gospel / Rhema Gospel Express
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The letter of James is written to a community of Jewish Christians facing trials, temptations, and internal division. In chapter 3, James focuses on the dangers of the tongue—how words can either bless or curse, build up or destroy. He then pivots to discuss two kinds of wisdom: worldly wisdom, marked by jealousy and selfish ambition, and heavenly wisdom, which is free from self-interest, partiality, and strife (James 3:17). James concludes this section, linking the quality of being a peacemaker with the blessing of producing righteousness: “Now the fruit of righteousness is sown in peace by those who make peace” (James 3:18, NKJV).
Fruit (karpos in Greek) is often used in the Bible as imagery for the results or outcomes of a person’s actions, efforts, character, or spiritual condition. Righteousness in this verse refers to a way of life that aligns with God’s will. It means having right relationships with God and others, demonstrating justice, integrity, and ethical behavior. Thus, the “fruit of righteousness” is the manifestation of a life lived according to God’s standards.
The verb sown relates to planting seeds in the ground in anticipation of growth and a future harvest. The original Greek verb (speiretai) suggests a process of being or becoming cultivated. Righteousness does not simply sprout overnight but is developed and nurtured through intentional actions and attitudes. The figurative “field” in which righteousness is sown is “peace.” This peace (eirēnē) refers to harmonious relations, freedom from disputes, and the absence of war, both between individuals and among communities.
James 3:18 serves as a bridge between the characteristics of true, godly wisdom and its practical application and effects in community life. James asserts that believers who cultivate peace in their relationships (the practical application of wisdom) produce fertile ground from which righteousness grows (the effects of wisdom). Godly wisdom causes us to become “peace loving, gentle at all times, and willing to yield to others. It is full of mercy and the fruit of good deeds. It shows no favoritism and is always sincere” (James 3:17, NLT). Heavenly wisdom results in a harvest of righteousness (see Proverbs 11:30; Galatians 5:22–23), that is, the formation of godly character (Galatians 5:22–23) and obedience to God’s will (Hebrews 12:11).
James explains that “those who make peace” are believers who actively pursue reconciliation, understanding, mercy, goodness, justice, fairness, and sincerity. They don’t just love peace but also invest in creating and maintaining a harmonious environment in which righteousness can flourish. They don’t just avoid conflict but proactively cultivate conditions where healthy relationships can grow. Peacemaking involves forgiveness, honest communication, and sacrificial love. The “fruit” these Christians ultimately reap is right living that honors God and benefits others.
James uses an agricultural metaphor: just as a farmer cannot grow crops in rocky, barren soil, so righteousness cannot thrive in an atmosphere of conflict, envy, and bitterness. Peace is the rich, fertile soil in which righteousness takes root and bears fruit. When a community is characterized by peace—marked by mutual respect, patience, and understanding—it creates space for an abundant harvest of righteousness. A similar agricultural metaphor in wisdom literature may have inspired James: “The one who sows righteousness reaps a sure reward” (Proverbs 11:18).
Righteousness and peace are linked throughout Scripture. The apostle Paul wrote, “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit” (Romans 14:17). Isaiah affirmed that righteousness yields peace, and peace enables further righteousness: “And the effect of righteousness will be peace, and the result of righteousness, quietness and trust forever” (Isaiah 32:17, ESV). The more we cultivate peace, the more righteousness will grow; the more righteousness manifests, the greater our peace becomes.
Jesus said, “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9). James echoes Christ’s teaching, showing that peacemaking is central to Christian discipleship. As followers of Christ, we must remember that the fruit of righteousness is sown in peace. Instead of responding to hostility with retaliation or letting grievances fester, let us become peacemakers, addressing others with humility, gentleness, forgiveness, and a desire for resolution and restoration. Righteousness thrives in peace, yielding a harvest of blessings to individuals, churches, and everyone we encounter in our world.
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