‏ Isaiah 57:19

19. fruit of ... lips--that is, thanksgivings which flow from the lips. I make men to return thanks to Me (Ho 14:2; He 13:15).

Peace, peace--"perfect peace" (see Is 26:3, Margin; Joh 14:27). Primarily, the cessation of the troubles now afflicting the Jews, as formerly, under the Babylonian exile. More generally, the peace which the Gospel proclaims both to Israel "that is near," and to the Gentiles who are "far off" (Ac 2:39; Ep 2:17).

‏ Acts 10:36

36-38. the word ... sent unto the children of Israel--for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy.

preaching peace by Jesus Christ--the glorious sum of all Gospel truth (1Co 1:20-22).

he is Lord of all--exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Ep 2:13-18).

‏ Romans 5:1

CHAPTER 5

Ro 5:1-11. The Blessed Effects of Justification by Faith.

The proof of this doctrine being now concluded, the apostle comes here to treat of its fruits, reserving the full consideration of this topic to another stage of the argument (Ro 8:1-39).

1. Therefore being--"having been."

justified by faith, we have peace with God, &c.--If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask--If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (2Co 5:18); and we, on the other hand, setting our seal to this, "are reconciled to God" (2Co 5:20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace."

‏ Romans 14:17

16-17. Let not then your good--that is, this liberty of yours as to Jewish meats and days, well founded though it be.

be evil spoken of--for the evil it does to others.

‏ Ephesians 2:13-17

13. now--in contrast to "at that time" (Ep 2:12).

in Christ Jesus--"Jesus" is here added, whereas the expression before (Ep 2:12) had been merely "Christ," to mark that they know Christ as the personal Saviour, "Jesus."

sometimes--Greek, "aforetime."

far off--the Jewish description of the Gentiles. Far off from God and from the people of God (Ep 2:17; Is 57:19; Ac 2:39).

are--Greek, "have been."

by--Greek, "in." Thus "the blood of Christ" is made the seal of a covenant IN which their nearness to God consists. In Ep 1:7, where the blood is more directly spoken of as the instrument, it is "through His blood" [Alford].

14. he--Greek, "Himself" alone, pre-eminently, and none else. Emphatical.

our peace--not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities (Ep 2:15; Is 9:5, 6; 53:5; Mi 5:5; Col 1:20). His title, "Shiloh," means the same (Ge 49:10).

the middle wall of partition--Greek, "... of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" between "both" and God (Ep 2:15), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare Eze 44:7; Ac 21:28). Thus this twofold wall represented the Sinaitic law, which both severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the strength of the partition, so "fence" implies that it was easily removed by God when the due time came.

15. Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (Ro 8:7) by His flesh" (compare Ep 2:16; Ro 8:3).

the law of commandments contained in--Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, Ep 2:3) (Ro 4:15; 5:20; 7:10, 11; 8:7). Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned (Col 2:14), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [Alford].

making peace--primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication (Ep 2:17).

16. Translate, "might altogether reconcile them both in one body (the Church, Col 3:15) unto God through His cross." The Greek for "reconcile" (apocatalaxe), found only here and in Col 1:20, expresses not only a return to favor with one (catallage), but so to lay aside enmity that complete amity follows; to pass from enmity to complete reconciliation [Tittmann].

slain the enmity--namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being slain, He slew it (compare He 2:14).

thereby--Greek, "therein"; "in" or "by the cross," that is, His crucifixion (Col 2:15).

17. Translate, "He came and announced glad tidings of peace." "He came" of His own free love, and "announced peace" with His own mouth to the apostles (Lu 24:36; Joh 20:19, 21, 26); and by them to others, through His Spirit present in His Church (Joh 14:18). Ac 26:23 is strictly parallel; after His resurrection "He showed light to the people ('them that were nigh') and to the Gentiles ('you that were afar off')," by His Spirit in His ministers (compare 1Pe 3:19).

and to them--The oldest manuscripts insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So Is 57:19.

‏ Philippians 4:7

7. And--The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."

peace--the dispeller of "anxious care" (Php 4:6).

of God--coming from God, and resting in God (Joh 14:27; 16:33; Col 3:15).

passeth--surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (1Co 2:9, 10; Ep 3:20; compare Pr 3:17).

shall keep--rather, "shall guard"; shall keep as a well-garrisoned stronghold (Is 26:1, 3). The same Greek verb is used in 1Pe 1:5. There shall be peace secure within, whatever outward troubles may besiege.

hearts and minds--rather, "hearts (the seat of the thoughts) and thoughts" or purposes.

through--rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.