The Advents of Messiah
SPEAKER: Michael P. Andrus
Introduction: Over the past three months we have considered many of the narrative portions of Isaiah, plus some didactic passages, and even a parable from the pen of this great OT man of God. However, we have done virtually nothing with the prophetic portions of the book. And since most of the book was predictive prophecy when it was written, and much of it is still future today, it is important for us to rectify this oversight and to spend the next few Sundays on some of the key prophetic themes raised by this great 8th century, B.C., prophet.
Today I want us to consider portions of four chapters of Isaiah, which might be considered as more appropriate for the Christmas season than the first of September, since they all deal with the first Advent of Messiah. Generally, however, when I have heard these passages read or expounded in December, the emphasis is so much upon the child in Bethlehem that some of the other truths of the passages are ignored, to say nothing of the Second Advent themes that are so intimately woven through the same passages.
Our theme today is the Advents (plural) of Messiah. One might think that the First Advent would be a sufficient topic by itself, or the Second Advent by itself, but the fact of the matter is one can hardly study the one without the other in Isaiah for a very fundamental reason—namely, Isaiah himself seems unaware there would be two advents, so he was unable to separate the two for us. It is a fact conceded by virtually all Old Testament scholars that, while the prophets spoke with great clarity about what would happen, they did not speak with clarity about when it would happen, nor about the chronological relationship between the events.
Think of yourself as standing on Monarch Pass in Colorado. On a clear day off to the east you can see a range of mountains, many of which are above 14,000 feet. All the peaks that you see look similar, and for all you can tell, they stand right next to one another. But the fact is there is a great valley between them. I believe that is illustrative of what the prophets saw. They looked into the future (by the power of the Holy Spirit, of course) and saw some great prophetic events. But they couldn’t see the valleys, the time gaps, between the events.
One of the greatest time gaps in biblical prophecy is what is known as the Church Age, the time between the death of Christ and His Second Coming. Nowhere in the Old Testament is there clear indication that the coming of Christ to redeem mankind would be separated from His coming to set up His kingdom by over 1950 years. So, the prophets often spoke in one breath about the Messiah who would bring salvation to His people and about the righteous ruler who would subjugate His enemies and establish His kingdom on earth. Little did they know that the Messiah would die, rise again, and ascend into heaven, not to return bodily to this earth for nearly 2,000 years. What they said was true; only the chronology was misunderstood.
Now with that as background I want us to read portions of four different chapters of Isaiah: chapter 7, 9, 11, and 61.
Isaiah 7:10-14: Then the Lord spoke again to Ahaz, saying, 11 “Ask for a sign for yourself from the Lord your God; make it deep as Sheol or high as heaven.” 12 But Ahaz said, “I will not ask, nor will I put the Lord to the test!” 13 Then he said, “Listen now, house of David! Is it too trivial a thing for you to try the patience of men, that you will try the patience of my God as well? 14 Therefore the Lord Himself will give you a sign: Behold, the virgin will conceive and give birth to a son, and she will name Him Immanuel.
Isaiah 9:2-7: The people who walk in darkness
Will see a great light;
Those who live in a dark land,
The light will shine on them.
3 You will multiply the nation,
You will increase their joy;
They will rejoice in Your presence
As with the joy of harvest,
As people rejoice when they divide the spoils.
4 For You will break the yoke of their burden and the staff on their shoulders,
The rod of their oppressor, as at the battle of Midian.
5 For every boot of the marching warrior in the roar of battle,
And cloak rolled in blood, will be for burning, fuel for the fire.
6 For a Child will be born to us, a Son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace.
7 There will be no end to the increase of His government or of peace
On the throne of David and over his kingdom,
To establish it and to uphold it with justice and righteousness
From then on and forevermore.
The zeal of the Lord of armies will accomplish this.
Isaiah 11:1-10: Then a shoot will spring from the stem of Jesse,
And a Branch from his roots will bear fruit.
2 The Spirit of the Lord will rest on Him,
The spirit of wisdom and understanding,
The spirit of counsel and strength,
The spirit of knowledge and the fear of the Lord.
3 And He will delight in the fear of the Lord,
And He will not judge by what His eyes see,
Nor make decisions by what His ears hear;
4 But with righteousness He will judge the poor,
And decide with fairness for the humble of the earth;
And He will strike the earth with the rod of His mouth,
And with the breath of His lips He will slay the wicked.
5 Also righteousness will be the belt around His hips,
And faithfulness the belt around His waist.
6 And the wolf will dwell with the lamb,
And the leopard will lie down with the young goat,
And the calf and the young lion and the fattened steer will be together;
And a little boy will lead them.
7 Also the cow and the bear will graze,
Their young will lie down together,
And the lion will eat straw like the ox.
8 The nursing child will play by the hole of the cobra,
And the weaned child will put his hand on the viper’s den.
9 They will not hurt or destroy in all My holy mountain,
For the earth will be full of the knowledge of the Lord
As the waters cover the sea.
10 Then on that day
The nations will resort to the root of Jesse,
Who will stand as a signal flag for the peoples;
And His resting place will be glorious.
Isaiah 61:1-3: The Spirit of the Lord God is upon me,
Because the Lord anointed me
To bring good news to the humble;
He has sent me to bind up the brokenhearted,
To proclaim release to captives
And freedom to prisoners;
2 To proclaim the favorable year of the Lord
And the day of vengeance of our God;
To comfort all who mourn,
3 To grant those who mourn in Zion,
Giving them a garland instead of ashes,
The oil of gladness instead of mourning,
The cloak of praise instead of a disheartened spirit.
So they will be called oaks of righteousness,
The planting of the Lord, that He may be glorified.
The sign of Immanuel (Isaiah 7)
There are few prophetic passages in the Bible that are more controversial than Isaiah 7:14: “Behold, a virgin shall conceive and bear a son, and shall call his name Immanuel.” To conservative Bible-believing Christians this passage has always been a clear prediction of the first advent of Christ, spoken more than seven centuries before the actual event. However, when the Revised Standard Version was published in 1952, a real furor was stirred up because of its translation of 7:14 as, “a young woman shall conceive.” Conservatives took this as proof of an anti-supernatural bias on the part of the R.S.V. translators, and the theological battle lines were drawn.
The fact is that there are some real difficulties of interpretation in Is. 7, the first of which is …
The problem of context. From verse 10 it is obvious that the Lord is speaking to Ahaz, king of Judah, the wicked father of the good king Hezekiah. The reason the Lord tells Ahaz to ask for a sign is given in the first nine verses, which we did not read earlier. What we find there is that the Northern Kingdom of Israel had formed a confederacy with the nation of Syria to fight against the Southern Kingdom of Judah. Jew fighting with Syrian against fellow-Jew—a sad state of affairs! Terror spread from King Ahaz through the populace of Judah. As verse 2 puts it, “His heart and the hearts of his people shook as the trees of the forest shake with the wind.” So, the Lord sent the prophet Isaiah with the following message: “Take care, and be calm, have no fear and do not be fainthearted because of these two stubs of smoldering firebrands.” In other words, the king of Israel and the King of Aram (or Syria), may seem like powerful enemies, but they cannot alter the course of history as ordained by God. They are a lot of smoke, but no fire. Isaiah summarizes the situation in verse 7: “Thus says the Lord God, ‘It shall not stand nor shall it come to pass.'” That is, their threat to seize Jerusalem will come to naught.
Then the Lord delivers a powerful one-sentence message to Ahaz at the end of verse 9, a message which is as true today as it was when first uttered. “If you will not believe, you surely shall not last.” The way to survive and prosper is to put one’s faith in God; if we refuse, that refusal will spell our doom.
Now with all that as background, we see in verse 10 that the Lord speaks again to Ahaz, through Isaiah, saying, “Ask a sign for yourself from the Lord your God; make it deep as Sheol or high as heaven.” God wanted to help Ahaz’ faith by performing a miracle, to confirm His promised intention of saving Jerusalem from the present threat. In fact, God gave Ahaz his choice of anymiracle he wanted. He could ask for something related to Sheol or the grave (presumably Ahaz could ask for someone to be resurrected), or he could ask for strange occurrences in the heavens, or he could ask for anything in between. I cannot think of anyone else who was ever given such a privilege by God—to ask for any miracle at all and He would perform it.
So, what did Ahaz ask for? Nothing. He hypocritically protested, with a pretense of piety, that he didn’t want to put the Lord to the test. Well, since when is obedience testing the Lord? The fact is Ahaz knew that if God performed the miracle he asked for, he would be obligated to believe God and obey Him. He would no longer be free to pursue his present foreign policy, which amounted to making an alliance with Assyria to fight off Syria and the northern kingdom of Israel. As one writer put it, Ahaz was like a mouse being attacked by two rats and asking a cat for help. The decision Ahaz made to reject the offer of a sign, and choose instead to depend upon Assyria, decided the fate of Jerusalem for the next 2,500 years! What a difference a choice can make!
But God said, “I’m going to give you a sign anyway. Behold, a virgin shall conceive and bear a son, and she will call His name Immanuel.” One thing is obvious from the context, and that is that the birth of this child is intended as a stupendous miracle, certainly more significant than just some young woman having a child.
Just a few more comments need to be made concerning the context. In verses 15 & 16, we are told that the infancy of this child, i.e., the time it takes for him to come to the point that he discerns between evil and good, will serve as a chronometer, a measure of the time that Judah will be in danger from her two enemies, Israel and Syria. Then both of those countries would succumb to Assyria, and eventually so would Judah, for the Lord would use the razor of Assyria to shave the hair of Judah. (That’s in verses 18 and 20).
Now the problem which the context presents to us is this: How could the birth of Christ, seven centuries after Ahaz’ day, serve as a sign to Ahaz? And how could the infancy of the Christ-child serve as a chronological measuring stick for something that happened in the 8th century B.C?
These are not easy questions to answer, and it is not hard to see why liberal scholars have opted for the translation “a young woman shall conceive.” With that translation they can say that some woman in Ahaz’ day, perhaps even the prophet’s wife, was to have a child, and before that child was of the age of accountability, the threat would be over. However, such an interpretation has a problem of its own.
The problem of translation. The Hebrew word translated “virgin” can technically be translated “young woman.” A good argument can be made, however, for the fact that every time the word is used in the Old Testament (six times), it refers to a virgin of marriageable age. More important is that the name of this child, “Immanuel,” means “God with us,” and is a name which fits only the nature and character of the Messiah. It is difficult to see why such a name would be given to an ordinary child, born to an ordinary young woman in Ahaz’ day. And of course, there is nothing miraculous about the birth of a child to a young woman, so how could such an event be seen as any special sign of God’s power?
The key to our interpretation is found, not in Isaiah 7, but in the New Testament, in Matthew 1.
The key to interpretation (Matt. 1:18-23). Listen to the prophecy of the birth of Jesus in Matt. 1:18-23:
Now the birth of Jesus the Messiah was as follows: when His mother Mary had been betrothed to Joseph, before they came together, she was found to be pregnant by the Holy Spirit. 19 And her husband Joseph, since he was a righteous man and did not want to disgrace her, planned to send her away secretly. 20 But when he had thought this over, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. 21 She will give birth to a Son; and you shall name Him Jesus, for He will save His people from their sins.” 22 Now all this took place so that what was spoken by the Lord through the prophet would be fulfilled: 23 “Behold, the virgin will conceive and give birth to a Son, and they shall name Him Immanuel,” which translated means, “God with us.”
As you know, the New Testament was originally written in Greek, whereas the Old Testament was written in Hebrew. When Matthew quoted Isaiah 7:14, he translated the Hebrew word for “virgin” or “young woman,” using a Greek word that can only be translated “virgin.” Now that is extremely important, for we believe that the ultimate author of both the Old Testament and the New Testament was the Holy Spirit. And if the Holy Spirit caused Matthew to choose a word which can only mean “virgin,” then I must assume that the Old Testament Hebrew word meant “virgin” as well.
For those of us who believe in the unity of the Bible and the authorship of the Holy Spirit, there is no question but that Isaiah 7:14 is a prediction of the birth of Jesus, fulfilled a little over 700 years later. However, we still have the problem raised earlier of how such an event could serve as a sign to King Ahaz. And that brings us to our fourth point:
The possibility of double fulfillment. There are some who suggest that the prophecy in Isaiah 7:14 had a double fulfillment. That is, perhaps a woman in Ahaz’ day had a child whose infancy served to measure the time during which the threat was upon Jerusalem, but the ultimate fulfillment awaited the coming of Messiah. Double fulfillment is not an unknown event in biblical prophecy. There are some classic examples of it in the book of Daniel, for example. However, I think it is not necessary for us to resort to double fulfillment in this case. It may just be that because of Ahaz’ unbelief, the sign of the virgin’s child was given to the house of David rather than to Ahaz, and while Ahaz himself was given assurance that the Syrian-Israelite invasion of Jerusalem would not be successful, it was the house of David that was given the greater assurance of the true Deliverer, Immanuel.
Now we have spent a great deal of time on this first passage because it is important in establishing the fact that Isaiah is indeed a Messianic prophet. That is, he does prophesy concerning the coming of Christ. The other passages are more obviously Messianic, and all of them include indisputable references to both the First Advent and the Second Advent of Messiah.
The Prince of Peace (Isaiah 9)
The context of the prophecy. Chapter 8 ends with total gloom. But as is so often the case in Isaiah, the next section opens with a word of hope. Chapter 9:2 confronts us with the promise, “The people who walk in darkness will see a great light.” Yes, the Assyrians are coming and they will wreak havoc on the land. But it will not be permanent. At God’s appointed time, a great light will come and deliverance will be the portion of God’s people. It is my opinion that Isaiah 9 is almost exclusively Messianic. That is, there is probably nothing in it that refers to Isaiah’s day, except the Assyrian invasion. However, some of it looks forward to Messiah’s first coming and some to His second.
Let’s look initially at the First Advent fulfillment.
First Advent fulfillment. If there were any doubt in our minds as to whether Isaiah 9 is a prophecy of Christ, that is easily dispelled by considering Matt. 4:12-16.
Now when Jesus heard that John had been taken into custody, He withdrew into Galilee; and leaving Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali. This was to fulfill what was spoken through Isaiah the prophet, saying, “The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles—the people who were sitting in darkness saw a great light, and to those who were sitting in the land and shadow of death, upon them a light dawned.” From that time Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.”
The New Testament here clearly claims that Jesus fulfilled the opening verses of Isaiah 9. It is not until we get to verses 6 and following, however, that the Messiah is directly spoken of: “For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.”
Is it not intriguing that the Messiah is both “born” and “given?” He will be born as human beings are, as a child. But He will also be given, for in a special way He will be divinely sent to the children of men. I wish we had time this morning to study in detail those four names given to Christ some seven centuries before He was born. He perfectly fulfilled each of those titles, and He was the only human being to ever deserve them.
Perhaps just a word could be added here concerning each. He is a “Wonderful Counselor.” Human counselors are limited in various ways. Some have knowledge but lack compassion. Some are full of compassion but limited in knowledge. But the Lord Jesus Christ is the omniscient One and the compassionate One. His title “Mighty God” denotes His almighty power manifested in creation and available to His people. The fact that He is given the name “Eternal Father,” stresses the everlasting care that Christ gives to His own. And “Prince of Peace” indicates He will bring peace to the war-ravaged world through His presence and His reign.
However, I want us also to give our attention to the fact that there are portions of Isaiah 9 which Jesus did not fulfill, at least not yet. And this is the portion that awaits Second Advent fulfillment
Second Advent fulfillment (Luke 1:30-33). Verse 7 of Isaiah 9 reads: “There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. The zeal of the Lord of hosts will accomplish this.” This verse is alluded to in the birth narratives of Christ, when the angel came to the virgin Mary and said, “Do not be afraid, Mary; for you have found favor with God. And behold, you will conceive in your womb, and bear a son, and you shall name Him Jesus. He will be great, and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end.”
However, neither of these prophecies—the one in Isaiah or the one in Luke—have yet been fulfilled, at least not literally. Jesus is not reigning over the house of Jacob today, and the only kingdom over which He rules today is a spiritual kingdom. An objective reading of scores of Old Testament prophecies, like the one before us, certainly leads one to expect that the kingdom of Christ on earth is to be understood as a literal kingdom. If it’s literal, then it must, of course, yet be future. In other words, it must await the Second Advent of Jesus Christ.
The Prince of Peace has come offering spiritual peace with God. Someday He will come and impose political peace on this world.
The Ruler of righteousness (Isaiah 11)
In chapter 9 there was an emphasis on the peace that will attend Messiah’s reign. In this chapter the stress is on the righteousness that will characterize His kingdom. Men desire peace, but they do not have as great a desire for righteousness. Just think back to the two national political conventions that we were subjected to this summer. There were peace demonstrations, peace planks in the platforms, speeches on peace, prayers about peace. Peace was on everyone’s lips. But what did you hear about righteousness? Not much. Appeals to righteousness don’t win a lot of votes, it seems. But the coming Messiah will be characterized by righteousness.
The context of the prophecy. In the last two verses of chapter 10 the Lord is pruning trees. In fact, he is felling forests. Listen: “Behold, the Lord, the God of hosts, will lop off the boughs with a terrible crash; those also who are tall in stature will be cut down, and those who are lofty will be abased. And He will cut down the thickets of the forest with an iron axe, and Lebanon will fall by the Mighty One.”
These actions by the Lord are symbolic of the Assyrian invasion of Judah that is to come in the next generation after Ahaz. Having indicated that the tree of David will be cut down and only a stump left, the prophet proceeds in chapter 11 to promise that a shoot or branch would grow up from the stump of Jesse, who was, of course, David’s father.
Things looked pretty bleak for the house of David, but human glory must sometimes be brought low before God will take over. There was still enough life in the roots to send forth a shoot that would bear fruit. That shoot or branch, who is, of course, Messiah, would be characterized by the fullness of the Holy Spirit and by absolute integrity. In verse 2 there are seven manifestations of the Spirit which He is to possess. First, the Spirit that will fill Him will be the“Spirit of the Lord.” In addition, He will be characterized by the spirit of “wisdom,” of “understanding,” of “counsel,” of“strength,” of “knowledge,” and of “the fear of the Lord.” His integrity is seen in verses 3-5, in that He does not judge according to appearances, but rather judges with perfect righteousness. It is in both the fullness of the Spirit and in the Branch’s integrity that we see the First Advent fulfillment of this prophecy.
First Advent fulfillment (1-5, Matt 3:16, John 3:34). The Lord Jesus Christ was, of course, characterized by the filling of the Spirit of God. In Matt. 3:16 we read that “after being baptized, Jesus went up immediately from the water; and behold, the heavens were opened, and He saw the spirit of God descending as a dove and coming upon Him.” Later we are told that the Spirit not only came upon Him but also abode with Him. In John 3:34 Jesus is described in the following terms: “The One whom God has sent speaks the words of God; to Him God gives the Spirit without limit.” That fits perfectly with what Isaiah 11 says about the shoot of Jesse.
But we can also see many signs of integrity or righteous judgment in the life of Jesus on earth. Time and time again He rebuked the rich and the powerful for their treatment of the poor and the downcast. Yet He was not like some today who seem to think that it’s automatically a sin to be rich. If wealth was accompanied by righteousness, fine. But Christ refused to accept the dictum of the Pharisees that “whom the Lord loveth He maketh rich.” Christ demanded integrity and righteousness from everyone.
There are aspects of Isaiah 11:3-5, however, which seem to fit the Second Advent better than the first, and the verses which follow verse 5 absolutely demand a Second Advent for their fulfillment.
Second Advent fulfillment (2-9). For example, in verse 4 we read, “He will strike the earth with the rod of His mouth, and with the breath of His lips He will slay the wicked.” I don’t know where in the earthly life of Christ one could find a fulfillment of that text, unless it be the cleansing of the temple, but as a description of that event, it would certainly involve some poetic license. I believe at the Second Coming of Christ it will be literally fulfilled.
Then consider the verses beginning with 6: “And the wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the fatling together; and a little boy will lead them.” Friends, that may happen in a children’s zoo somewhere, but it isn’t true out there in the real world, nor has it ever been since Adam and Eve sinned in the Garden of Eden. But one of these days, it will be true. There will be a basic change in the nature of animals, as well as of mankind. Ferocious and carnivorous beasts will become gentle, tractable, and herbivorous. Lord willing, we will examine this passage in detail next week as we consider the Millennial Kingdom of Christ. For now, it is sufficient for us to recognize that this one chapter views both the First and the Second Advents telescopically.
Now our final passage for today is Isaiah 61, where we meet the Messiah as the Lord of Good News.
The Lord of Good News (Isaiah 61)
The context of the prophecy. Chapter 61 of Isaiah is in a portion of the book which might be termed, “The glorious consummation,” chapter 58-66. It deals with Israel’s final repentance, the coming of Christ to Jerusalem, the final great tribulation, and the Eternal State. Right in the middle we have this section on the ministry of Messiah, 61:1-11. Chapter 61 is different from the other passages we have looked at, for the previous texts described Messiah in the third person, whereas in this one, Messiah speaks for Himself through the pen of Isaiah.
As in the previous passages, there is a mixture of First Advent and Second Advent truth in Isaiah 61, but here there is absolutely no doubt where the break comes. The reason there is no doubt is because Jesus Himself quoted this passage and indicated exactly what He was fulfilling during His earthly ministry. So, let’s turn to Luke 4:14, and keeping your finger in Isaiah 61, let’s read:
And Jesus returned to Galilee in the power of the Spirit; and news about Him spread through all the surrounding district. And He began teaching in their synagogues and was praised by all. And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath and stood up to read. And the book of the prophet Isaiah was handed to Him. And He opened the book, and found the place where it was written, “The Spirit of the Lord is upon Me, because He anointed Me to preach the Gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are downtrodden, to proclaim the favorable year of the Lord.” And He closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon Him. And He began to say to them, “Today this Scripture has been fulfilled in your hearing.”
Now why do you think Jesus stopped reading where He did? He read only through the first phrase of Isaiah 61:2, quitting just before the reference to the Great Tribulation. The reason is, of course, that Jesus knew that though He came unto His own, His own would not receive Him. He knew that they would not accept His time with them as “the favorable year of the Lord.” So, following a period of absence from them, nearly 2,000 years so far, He would have to return for “the day of vengeance of our God.” The intervening time, of course, continues to be “the favorable year of the Lord,” a time for all to repent and receive salvation.
Immediately following that Day of Vengeance there will be a time of great blessing for the faithful remnant, and the remainder of Isaiah 61, beginning with verse 4, describes again that Millennial Kingdom of Christ. We have time only to read the last verse, verse 11: “For as the earth brings forth its sprouts, and as a garden causes the things sown in it to spring up, so the Lord God will cause righteousness and praise to spring up before all the nations.” We haven’t seen that yet, and we never will see it through the efforts of the United Nations or any political party. But someday it will come about, when Messiah Himself sets up His government and rules the world with perfect righteousness.
Conclusion: We have time for only one concluding thought this morning. Jesus came to bring good news to the afflicted (those with spiritual, mental and physical ills), to bind up the brokenhearted (those grieved over their sins or crushed by life’s adversities), to proclaim liberty to the captives (those socially bound by some unhappy lot), and to proclaim the favorable day of the Lord. Now is the accepted time, now is the day of salvation. When He comes again it will be too late. The good news is that our sin problem has been dealt with. God’s anger toward us has been assuaged by the death of His son. “If you do not believe, you surely shall not last.” “But as many as received Him, to them He gives the right to become children of God, even to those who believe in His name.”
DATE: September 2, 1984
Tags:
Prophecy
Advent, First
Advent, Second
Immanuel
Prince of Peace