A Revolutionary Jesus: Violence and Peacemaking in the Kingdom of God

by Jesse P. Nickel

This book is about Jesus's perspective on violence, the ways this is demonstrated in his ministry, and its implications for Jesus's followers. It begins by examining the nature and role of violence within Second Temple Jewish eschatology. "Eschatological violence"--violence connected in some way with eschatological expectations--was an important factor in the world of Jesus and his contemporaries. Many believed that God's long-awaited deliverance was contingent on his people's taking up the sword against their oppressors, thus demonstrating their zealous allegiance to the covenant. In contrast, Jesus articulated and enacted a vision for God's reign in which violence was completely disassociated both from the means of the kingdom's inauguration and from the character of those who belonged to it. This was a kingdom defined by peace, whose people would be identified by peacemaking, exemplified by its Lord, whose victory was accomplished in giving his own life. Jesus's rejection of violence thus grew from the very core of his understanding of his task, his identity, and the character of the kingdom. To be a disciple is to follow Jesus's teaching and example. Therefore, it is clear that violence should have no place in Christian praxis.

Genres: Christianity

234 pages, Paperback

Published September 24, 2024

Reviews

[David · Rating 5 out of 5]

Nickel makes a strong case for non-violence, delving deep into the teachings and actions of Jesus. Despite the widespread expectation that violence was necessary in order to usher in God’s kingdom, Jesus refused violence at every turn. “Jesus taught and demonstrated that violence had absolutely no place in the character of the kingdom he was inaugurating, nor in how he accomplished that task…If being his disciple demands allegiance, obedience, and imitation, then violence cannot have any place in the character or practice of those who lay claim to such an identity.” (146). Jesus’ rejection of violence was accompanied by his promotion of shalom, the way of peace that characterizes the full blessing of the Kingdom of God. Nickel deals fairly with a few New Testament passages that seem to open the door to violence, convincingly demonstrating that these passages are entirely consistent with Jesus’ complete and utter rejection of violence against humans in any form. I agree with N. T. Wright who wrote that Nickel’s case “might yet make pacifists of us all” (236).