Peace
Peace
The etymology of the Greek word is variously given as from (= Lat. serere), to fasten together, or from (cf. Lat. sermo), to speak. Besides the noun the following forms of the root occur in the writings of the Apostolic Age: , to keep the peace (never transitive, to reconcile) (Mar 9:50, Rom 12:18, 2Co 13:11, 1Th 5:13); , peacemaker (Mat 5:9), on which see below; , to make peace (Col 1:20), , peaceable (Jam 3:17); for the meaning in Heb 12:11 see below.
The noun occurs in all the NT writings except John, but the preponderant and most characteristic use is in the Pauline Epistles. It derives its peculiar significance from the OT and cognate forms. In extra-biblical Greek is strictly limited to its ordinary political and military significance, meaning simply the cessation or absence of war. It does not even cover the idea of treaty, truce, for which is used. The LXX_ puts for six other words besides (cf. in 1Ch 4:40). It is of prime importance to notice that in Hebrew and the cognate languages is not a word formed for or originally associated with the cessation of hostilities. The root covers a wide range of ideas, many of which have nothing to do with war and peace. The use of the word with a political or military reference is a later development. From this it must be explained that peace in the OT has frequently a positive content, and that it is applied in many connexions to which it could scarcely have been transferred from its military use. Thus the idea of health is not a metaphor transferring the notion of political soundness to the bodily, organism. Nor is the meaning of prosperity the product of the experience that political peace is indispensable to economic welfare. The root denotes originally wholeness, integrity. This is applied to inorganic things, e.g. unhewn stones (Deu 27:6), also metaphorically to such things as labour (1Ki 7:51), wages (Rth 2:12), and spiritually to disposition (Isa 38:3) and sin (Gen 15:18). Further, it is used of artificially produced objects in the sense of being unbroken, uninjured (Deu 25:15, Pro 11:1). In relation to organic processes it stands for health (Gen 29:6), and this, in part at least, gives rise to the employment of the word in the formula of salutation, although the wider sense of security of ones actions and interests in general enters likewise into this usage (Gen 41:16). The Pil species of the verb has two main significations-the religious one of performing a ritual obligation (Deu 23:22), and the forensic one of recompensing, sensu malo of punishment (Jer 25:14) or of trade-exchange (Psa 37:21). In both respects the transaction is viewed as an integrating process, the payment rounding off, rendering complete the votive state or the compensatory relationship. In dependence on the ritual usage the name for one class of sacrifice will probably have to be explained, for these offerings were either votive offerings or sacrifices for thanksgiving in general. The Hiphil and Hophal forms of the verb are largely denominatives from the noun in its specialized meaning peace, but they, also signify to give execution to a plan or purpose-again the idea of integration (Deu 20:12, Job 5:23; Job 23:14, Isa 44:26; Isa 44:28). The political notion of peace itself goes back to the same idea, inasmuch as two parties become a unit in their relations towards outsiders or in mutual intercourse. Peace is not always the sequel of war; it may be in the form of alliance, the preventative of war (1Sa 7:14).
From the foregoing it appears that there was a wide, only partly political or military, basis in the secular usage for the positive religious application of the word. The peace which God gives or maintains for His people is integrity, soundness, prosperity in the widest sense (Isa 45:7, Jer 29:7). Even when peace occurs in antithesis to war the associations are not purely negative. The positive blessings consequent upon the cessation of war are included (Jer 4:10, Zec 8:10 ff.). Peace as a religious bonum applies to the sphere of nature as well as of politics, and the former as well as the latter plays an important part in eschatological prophecy (Hos 2:20 ff., Isa 2:1-4 [= Mic 4:1-5] Isa 9:5-6, Mic 5:5; Mic 5:10-15, Zec 9:9-10). The idea of peace in relation to God Himself, in distinction from peace in other relations, given or guaranteed by God, seems to occur in the OT only in Psa 85:8 (but cf. Isa 48:22; Isa 57:21).
In the NT has a two-fold religious application. On the one hand the military-political usage is transferred to the religious sphere. This is done in two directions: firstly, with reference to God; and secondly, as between believers mutually. Peace is the antithesis to the warfare that exists between God and the sinner. As this warfare (enmity) is an objective state and not a mere figure for hostile disposition towards God on mans part, so the peace is an objectively established and maintained footing, on which God and the believer associate together. St. Paul has with doctrinal precision correlated the ideas of enmity (Rom 5:10; Rom 11:28, Col 1:21), reconciliation (Rom 5:10-11; Rom 11:15, 2Co 5:18-20, Col 1:21), and peace (Rom 5:1; Rom 8:6; Rom 14:17). Although the subjective, emotional experience of an inner state of peace is inseparable from this , yet the word itself does not in these contexts express it, but stands simply for the state of justification. This remains true, even if the correct reading in Rom 5:1 is the subjunctive , let us have peace, for this cannot, any more than the of 2Co 5:19, relate to the cultivation of a peaceful disposition towards God; it must refer in both cases to the subjective appropriation through faith of the objective peace which God establishes in Christ. It is doubtful whether any Pauline passage has in the purely subjective sense either of disposition or of experience (cf. Rom 15:13 with Rom 14:17). In Php 4:7, Col 3:15 peace is represented as guarding the hearts and thoughts and ruling in the hearts. This must be understood of objective peace personified, and the result ascribed to this influence exercised by peace covers far more than a feeling of tranquillity. As applied to the fellowship between believers mutually, peace is a social conception, including the elements of harmony and organic co-operation (Rom 14:19, 1Co 7:15; 1Co 14:33, Gal 5:22, Eph 4:3 [the unity of the Spirit in the bond of peace], Heb 12:14, Jam 3:18; 1Pe 3:11, 2Pe 3:14). In regard to Eph 2:14-22 there is a difference of opinion among exegetes as to whether the reference of the peace embodied in Christ is to Jewish and Gentile believers mutually considered, or fundamentally to God, so as to include only as a corollary peace between the two component parts of the body of the Church. E. Haupt (Die Gefangenschaftsbriefe, in Meyers Kommentar ber das NT, 1897, pp. 78-99) has advocated the former view, but the other interpretation seems more in keeping with the trend of the passage and the expressions used. By being reconciled to God, each for their own part, Gentiles and Jews have now become reconciled together. In Eph 2:14-15 peace denotes the fellowship between Jews and Gentiles, but in Eph 2:17 (Isa 57:19) the peace proclaimed by the gospel is the peace with God, and the same idea is implied in Isa 57:16.
The other branch of the NT idea of religious peace ramifies from the main OT stem. It denotes the spiritualized, Christian form of prosperity, security, soundness, salvation, associated with the word from its very earliest use. No doubt this was coloured, to the mind of St. Paul at least, by the consciousness of the peace of reconciliation existing with God, but its content is too rich and too positive to be exhausted by it. In this sense we find the word in the salutations at the beginning or close of the Epistles, usually associated with (Rom 1:7, 1Co 1:3, 2Co 1:2; 2Co 13:11, Gal 1:3; Gal 6:16, Eph 1:2; Eph 6:23 [peace and love with faith], Php 1:2, Col 1:2, 1Th 1:1, 2Th 1:2; 2Th 3:16, 1Ti 1:2, 2Ti 1:2, Tit 1:4, Phm 1:3, 1Pe 1:2; 1Pe 5:14, 2Pe 1:2, 2Jn 1:3, 3Jn 1:14, Rev 1:4). This goes back in the last analysis to the use of the word in ordinary social salutation, which in the OT already refers not exclusively to friendly intercourse, but also to positive well-being, including health and general security. In a profound spiritualization of this conception the formula had already been addressed by Christ to the disciples after the Resurrection (Luk 24:36, Joh 20:19; Joh 20:21; Joh 20:26; cf. also Mat 10:13, Luk 2:29; Luk 7:50; Luk 8:48; Luk 10:5-6, Act 15:33; Act 16:36, 1Co 16:11). The rich, positive content becomes apparent in such passages as the following: Luk 1:79 (opposite darkness and shadow of death) Luk 2:14 (= the complete Messianic salvation, because peace on earth is parallel to glory in the highest, which has Messianic significance, and because the men who receive the peace are characterized as objects of the Divine ; cf. also Luk 19:42), Joh 14:27; Joh 16:33, Act 9:31; Act 10:36 (= the object of the gospel-proclamation), Rom 2:10 (associated with and as the eschatological reward for working good) Rom 14:17, Rom 15:13; Rom 15:33, Rom 16:20 (the result of the conquest of Satan), Gal 6:16 (mercy and peace), Eph 2:17 (content of the gospel-message) Eph 6:15 (the gospel of peace), Php 4:7, Col 3:15, 1Th 5:3 (the opposite of eschatological peril = ), Heb 7:2 (Christ, like Melchizedek, King of Peace) Heb 12:11 (the fruit of righteousness consisting in peace; cf. Isa 32:17 and Jam 3:18). The general soteriological reference is also favoured by the fact that God is called the God of peace (Rom 15:33; Rom 16:20, 1Co 14:33, 2Co 13:11, Php 4:9, Heb 13:20), as conversely the peace is also called the peace of God (Php 4:7). In the light of this wider, positive conception it becomes probable that the of Mat 5:9 are not merely promoters of peace in the sense of reconcilers between man and man, but those who actively procure and produce peace (= salvation) for others.
It will be noticed that the prophetic picture of political peace among the nations is not reproduced in the NT. No doubt this is largely due to the elevation of its eschatology to a higher, transcendental plane. Pre-Christian Judaism, while making considerable use of the idea of peace, remains at bottom particularistic, whilst Christianity is thoroughly universalistic, although the programme of political peace is not explicitly enunciated in its writings.
The NT conception of peace offers no real point of contact with the Stoic and the Epicurean (cf. 1Co 7:15, Php 4:7, Col 3:1; Col 3:15). It is not psychologically conceived as in these systems, but soteriologically. The peace of the NT is not independence of outside conditions in the citadel of mans subjectivity, but the fruit of an objective real salvation with God.
Literature.-Cremer-Kgel, Bibl.-theol. Wrterbuch der neutest. Grzitat10, 1912 ff., pp. 414-418; W. Caspari, Vorstellung und Wort Friede im AT_ in Beitrge zur Frderung christlicher Theologie, xiv. 4 [1910]; A. Titius, Die neutest. Lehre von der Seligkeit, pt. ii.: Der Paulinismus, 1900, pp. 90, 91; J. H. Thom, Laws of Life after the Mind of Christ, 2nd ser., 1901, pp. 9, 159, 172; R. C. Moberly, Christ our Life, 1902, p. 1; R. W. Church, The Message of Peace, 1895, p. 7; C. G. Moutefiore, Truth in Religion, 1906, p. 147; W. M. Macgregor, Jesus Christ the Son of God, 1907, pp. 77, 165; H. W. Clark, Meanings and Methods of the Spiritual Life2, 1906, p. 82.
Geerhardus Vos.
Fuente: Dictionary of the Apostolic Church
PEACE
That state of mind in which persons are exposed to no open violence to interrupt their tranquillity.
1. Social peace is mutual agreement one with another, whereby we forbear injuring one another, Psa 34:14. Psa 132:1-18 :
2. Ecclesiastical peace is freedom from contentions, and rest from persecutions, Isa 11:13. Isa 32:17. Rev 12:14.
3. Spiritual peace is deliverance from sin, by which we were at enmity with God, Rom 5:1; the result of which is peace, in the conscience, Heb 10:1-39. This peace is the gift of God through Jesus Christ, 2Th 3:16. It is a blessing of great importance, Psa 119:165. It is denominated perfect, Isa 26:3. inexpressible, Php 4:7. permanent, Job 34:22. Joh 16:22. eternal, Isa 57:2. Heb 4:9.
See HAPPINESS.
Fuente: Theological Dictionary
Peace
The Hebrew word , shalom, usually translated peace, means, properly, health, prosperity, welfare. It is the same as the salam of the modern Arabs, and is in like manner used in salutations (q.v.). The Greek from having been frequently used as a rendering of the Heb. word, naturally passed over in the same sense into the N.T.
Accordingly peace is a word used in Scripture in different senses. Generally it denotes quiet and tranquillity, public or private; but often prosperity and happiness of life; as to go in peace; to die in peace; God give you peace; Peace be within this house; Pray for the peace of Jerusalem. Paul in the titles of his Epistles generally wishes grace and peace to the faithful, to whom he writes. Our Savior recommends to his disciples to have peace with all men, and with each other. God promises his people to water them as with a river of peace (Isa 66:12), and to make with them a covenant of peace (Eze 34:25).
Peace, properly, is that state of mind in which persons are exposed to no open violence to interrupt their tranquillity.
1. Social peace is mutual agreement one with another, whereby we forbear injuring one another (Psa 34:14; Psalms 132).
2. Ecclesiastical peace is freedom from contentions, and rest from persecutions (Isa 11:13; Isa 32:17; Rev 12:14).
3. Spiritual peace is deliverance from sin, by which we were at enmity with God (Rom 5:1); the result is peace in the conscience (Heb 10:22). This peace is the gift of God through Jesus Christ (2Th 3:16). It is a blessing of great importance (Psa 119:165). It is denominated perfect (Isa 26:3); inexpressible (Php 4:7); permanent (Job 34:29; Joh 16:22); eternal (Isa 57:2; Heb 4:9). SEE HAPPINESS.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
PEACE
In the original languages of the Bible, the word peace had a meaning far wider and richer than that which people commonly associate with the word today. In the Old Testament, peace (Heb. shalom) included a range of ideas, such as completeness, wholeness and well-being. The New Testament, though using the Greek word for peace, retained the breadth of ideas found in the Old Testament and so gave the word a richer meaning.
Wide-ranging blessings
According to the Hebrews understanding, peace was a state of well-being that included good health, prosperity, contentment, security and harmonious relationships (Psa 29:11; Psa 37:37; Psa 85:8-9; Isa 26:1-4; Isa 32:17-18; Isa 60:17; Lam 3:17; Zec 6:13; Zec 8:12; Luk 11:21; 1Co 14:33; Eph 4:3). A prayer for Gods peace upon a person, nation or church was a prayer for the wide-ranging blessing of God (Num 6:26; Psa 122:6; Luk 2:14; Rom 15:33). The greeting of Peace! with which people greeted each other was both an enquiry after and a wish for a persons well-being (Jdg 6:23; Jdg 18:6; Jdg 19:20; 1Sa 25:6; 1Sa 25:35; Mat 10:13; Joh 20:21; 1Co 1:3; Eph 1:2; Eph 6:23; 1Pe 1:2; 1Pe 5:14).
Since peace was often linked with the blessing of God, it became linked also with Gods salvation (Isa 26:11-13; Luk 1:79; Luk 19:42; Act 10:36; Rom 5:1; Rom 16:20). When Gods prophets warned the Old Testament Israelites of certain judgment if they continued in their sin, false prophets comforted the rebellious people with false assurances of salvation (Jer 8:10-11; Jer 8:15; Jer 14:19; Eze 13:10). But there could be no salvation, no peace, for the wicked (Isa 48:22). After the years of exile in Babylon, however, the good news of peace would prepare a repentant people for salvation from captivity and return to their homeland (Isa 52:7-10; cf. Eph 6:15).
Peace with God through Jesus Christ
No matter what expressions of salvation people of Old Testament times experienced, the fulness of salvation awaited the coming of Jesus Christ, the Prince of Peace (Isa 9:6; Luk 1:79). The peace he brought is an everlasting peace (Luk 2:14; Joh 14:27 16:33; 20:21-22). It is available to all people now and will reach its fullest expression in a restored universe at the end of the age (Isa 9:7; Isa 65:17-25; Rev 21:1-5; Rev 21:22-24).
This complete restoration to peace, fulness, wholeness and well-being is possible only because Jesus, by his death, dealt with the cause of the worlds trouble, sin. He bore Gods judgment on sin, so that the divine hostility against sin might be removed and repentant sinners might have peace with God (Isa 53:5-6; Rom 5:1-2; Col 1:20-22; see PROPITIATION).
When people, through Gods grace, have peace with God, they also have peace with one another. They become members of the kingdom of God, where all disharmony and injustice are removed, whether in matters of race, age, sex or status (Rom 14:17; Rom 14:19; Eph 2:14-17; Eph 4:3; see RECONCILIATION).
Christians preach this gospel of peace to others (Mat 10:13; Joh 20:21; Act 10:36; Eph 6:15), though they realize that at times it may cause division; for while some will gladly accept it, others will violently oppose it (Mat 10:34-36). In spite of this, Christians must do all they can to help people in general to live together peacefully (Mat 5:9; Rom 12:18; Heb 12:14).
Not only do Christians have peace with God through Christ, they also have the peace of God through Christ. That peace does not mean that they will have a trouble-free life. Rather it means that they now enjoy a state of spiritual wholeness and well-being that gives them strength and calmness even in the midst of suffering and trials (Joh 14:27; Joh 16:33; Gal 5:22; Col 3:15; Php 4:7).
Fuente: Bridgeway Bible Dictionary
Peace
PEACE.1. The word frequently occurs in the Gospels in the idiomatic phrase to hold ones peace, i.e. to keep silence, representing (both in Revised Version NT 1881, OT 1885 and Authorized Version ) no fewer than four different verbs in the original, , , and . (Luk 14:4) is the most general term (fr. , at rest), denoting a state of restfulness in which silence is included (cf. Luk 23:56 and on the sabbath they rested). (Luk 20:26) has been distinguished from (Mat 20:31; Mat 26:63, Mar 3:4; Mar 9:34; Mar 10:48; Mar 14:61, Luk 18:39; Luk 19:40)the former as referring to a silence induced by mental conditions (fear, grief, awe, etc.), the latter as a more physical term denoting simply an abstinence from vocal utterance (so Schmidt in his Synon. d. gr. Sprache, quoted by Grimm-Thayer, Lex. p. 281). But in classical Gr. such a distinction between and can hardly be said to be ordinarily observed (cf. Liddell and Scott, Lex. s.vv.), and in the NT , , and , when used in the sense of holding ones peace, appear to be employed without any real discrimination.
On the other hand, is a stronger and rougher word, which properly means to muzzle (fr. , a muzzle). It is noticeable that our Lord addresses it only to an unclean spirit (Mar 1:25 = Luk 4:35) or to the raging sea (Mar 4:39, where Authorized and Revised Versions gives Be still!). Once Mt. uses it to describe how Jesus put the Sadducees to silence (Mat 22:34); and in the parable of the Wedding Garment it is used (Mat 22:12) to express the speechless condition to which the intruder was reduced when challenged by the king (cf. Twent. Cent. NT1 [Note: designates the particular edition of the work referred] , the man was dumbfounded).
2. In the ordinary sense of rest or tranquillity, in antithesis to strife and war, peace () is found, e.g., in Mat 10:34 = Luk 12:51 (note the contrast with ), Luk 14:32. Generally, however, in the NT means more than this, and clearly inherits the larger suggestions of the Heb. , which primarily denoted a state of wellbeing, safety, and blessedness, of which, however, peace in the common acceptation of the term would be one of the most important conditions. It is in this way that we are to understand expressions like Now lettest thou thy servant depart in peace (Luk 2:29), his goods are in peace (Luk 11:21), the things which belong unto thy peace (Luk 19:42). This also is the connotation of Peace! when used as a form of salutation (Mat 10:12-13 = Luk 10:5-6; Luk 24:36, Joh 20:19; Joh 20:21; Joh 20:26); though, as employed by our Lord, and by His disciples according to His instructions, the salutation is weighted with the larger Messianic meaning (see below).
3. But in its predominating and characteristic use in the NT, is distinctively a Christian word, being employed especially to describe the mission, the character, and the gospel of Jesus Christ.
(1) Peace was a distinctive feature of Christs mission.In prophetic anticipation the coming of the Messiah was to inaugurate a reign of peace (Isa 9:7, Psa 72:3; Psa 72:7), and He Himself was to be the Prince of Peace (Isa 9:6). In the Gospel story of His birth, the promise of peace heralds His advent (Luk 1:79), and on earth peace is sung by the angels on the night in which He is born (Luk 2:14). His earthly ministry was a ministry and message of peace. Have peace one with another was one of His injunctions (Mar 9:50), while of those who not merely live in peace, but are peace-makers (), He said that they shall be called sons of God (Mat 5:9). Peace was the salutation which both the Twelve and the Seventy were bidden to use when sent forth on their respective missions (Mat 10:12 f., Luk 10:5 f.); it was the word spoken by Jesus Himself in dismissing those whom He had healed of their physical or moral plagues (Mar 5:34, Luk 7:50; Luk 8:48); and again the greeting with which He met His disciples after He was risen from the dead (Luk 24:36, Joh 20:19; Joh 20:21; Joh 20:26). And in all these cases it seems evident that Peace be unto you! and Go in peace! are not merely conventional forms of salutation or farewell, but refer to the blessings guaranteed by Jesus as the Christ of God.
And yet there is a sense in which Jesus came not to send peace, but a sword (Mat 10:34, cf. Luk 12:51). For there is a false peace (Jer 6:14; Jer 8:11); and with that He could have nothing to do. Jesus would never compromise, or permit His followers to compromise, with falsehood or error or sin; and so, in a world where these things abound, His coming inevitably meant division and struggle and suffering (cf. Luk 2:34-35). Yet, for all that, peace was the purpose of His mission, even though it had to be attained by sending forth a swordsharp and twoedged, as the seer saw it (Rev 1:16)a sword which will ultimately secure the victory of the good in the conflict with evil, and bring in the peace that rests on righteousness (cf. Psa 72:7; Psa 85:10).
(2) Peace was a quality of Christs character.The words Peace I leave with you; my peace I give unto you (Joh 14:27) strike one of the fundamental notes of His personal being as that is revealed to us in the Gospels. Men have been known to make bequests when they had nothing to leave; but peace was a blessing which Jesus had power to bestow, because it was His own peculiar possession. At the very centre of His earthly life, amidst all its vicissitudes, there always lies a profound peace, which is quite different from impassivity, for it is something vital and flowing like a strong calm river (cf. Isa 48:18). It was, without doubt, the magnetism of this peace-possessing and peace-diffusing strength of Jesus that drew troubled hearts around Him; and it was the consciousness of having it and being able to bestow it that inspired that most characteristic invitation, Come unto me, all ye that labour and are heavy laden, and I will give you rest (Mat 11:28).
This personal peace of Jesus must be distinguished, of course, from the peace of outward circumstances. When He said, My peace I give unto you, He was just about to go forth to Gethsemane and the judgment-hall and the cross. But the peace He was conscious of lay deeper than all trials and sufferings, for it came from the assurance of a perfect union in thought and heart and will with His Father in heaven (Joh 14:11; Joh 14:20; Joh 14:31). Christs peace was like that of a white water-lilytossed to and fro by the surface waves of the lake, but unshaken from its place because its roots are buried deep in the soil beneath (cf. Wordsworth, Excursion, v. 555). All through His earthly life He realized, as no other human being ever could, the full meaning of the prophets word, Thou wilt keep him in perfect peace whose mind is stayed on thee (Isa 26:3).
(3) Peace is a characteristic blessing of the gospel of Christ.Thus we find it constantly described when we pass from the Gospels to the Apostolic teaching. So characteristic of Christs gospel is it that this gospel is itself described by St. Paul as the gospel of peace (Eph 6:15), and St. Peter in the Acts speaks of those who publish the message of salvation as preaching good tidings of peace by Jesus Christ (Act 10:36). Peace, indeed, becomes, like grace, a virtual summary for gospel blessings, and so in the benedictory salutations of nearly every Apostolic writer it is combined with grace as the distinctive gift of God our Father and the Lord Jesus Christ (Rom 1:7, 1Co 1:3, 2Co 1:2, Gal 1:3, Eph 1:2, Php 1:2, Col 1:2, 1Th 1:1, 2Th 1:2, 1Ti 1:2, Tit 1:4, Phm 1:3, 1Pe 1:2, 2Pe 1:2, 2Jn 1:3, Jud 1:2).
It is St. Paul, however, who works out most fully the place of peace in the Christian gospel and its immediate relation to Christ Himself. With him peace has two distinct meanings, corresponding to two different facts of Christian experience. (a) First, there is an objective peacethe peace of reconciliation with God through our Lord Jesus Christwhich follows as the result of being justified by faith (Rom 5:1 [Rom 5:1-11 show that the of Rom 5:1 is the same as the of Rom 5:11], Eph 2:14-17; cf. 2Co 5:18-21). (b) Next, there is a subjective peacethe peace of conscious fellowship with Godwhich results from a living union with Christ the Saviour. This subjective peace finds its ground in the objective peace of reconciliation, but it is clearly distinguished from it. The other is peace with God (Rom 5:1); this is the peace of God which passeth all understanding (Php 4:7). This inward peace is one of the fruits of the Spirit (Gal 5:22), it forms part of our joy in believing (Rom 15:13), it is a power that guards our hearts and thoughts in Christ Jesus (Php 4:7). And it is of this peace, as a glad sense of sonship and trust wrought in the soul by Jesus Christ, that the Apostle is thinking when he writes: The Lord of peace himself give you peace at all times, in all ways (2Th 3:16).
Literature.The Lexx. of Grimm-Thayer and Cremer; Hasting’s Dictionary of the Bible , art. Peace; Weiss, Bib. Theol. of NT, i. 449 ff.; Sanday-Headlam, Romans in ICC [Note: CC International Critical Commentary.] , on 5:1; Beet, Romans, ib.; J. T. Jacob, Christ the Indweller (1902), 209; J. Martineau, Endeavours after the Chr. Life, 54; F. W. Robertson, Sermons, 3rd ser. 130, The Human Race, 305; E. B. Pusey, Par. and Cath. Ser. 1, 431; J. H. Thom, Laws of Life, 9, 159, 172; Phillips Brooks, The Law of Growth, 219; J. B. Lightfoot, Serm. in St. Pauls Cath. 136; W. C. E. Newbolt, Penitence and Peace (1892).
J. C. Lambert.
Fuente: A Dictionary Of Christ And The Gospels
Peace
PEACE.From Latin pax, through French.1. Except in Dan 8:25; Dan 11:21; Dan 11:24 (where RV [Note: Revised Version.] corrects to security), the OT peace represents uniformly the Heb. shlm (Eastern salaam), the fundamental sense of whichalways more or less distinctly impliedis welfare (as in Gen 43:27, Psa 73:3 etc.); of well-being, in the old turbulent times, peace was the prime condition. The word has the following specific religious uses: (1) it is the common formula of courteous well-wishing, employed both at meeting and at parting (see Gen 43:23, 1Sa 1:17, Psa 122:7 f.; cf. Mat 10:12 f.); (2) peace constituted the most conspicuous blessing of the Messianic Kingdom of God (wh. see; cf. Psa 72:3; Psa 72:7, Isa 2:4; Isa 9:5-7; Isa 11:5-9, Hag 2:9, Zec 9:10); and (3) it signified a sound and settled understanding between J [Note: Jahweh.] and His people (Num 6:26, Psa 29:11; Psa 85:8 ff; Psa 122:6, Jer 16:5 etc.)hence J [Note: Jahweh.] s covenant of peace is lodged with His priests (Num 25:12, Mal 2:4 f.). In this last and richest use the word approximates to its subjective NT signification, implying tranquillity of heart, as in Psa 4:8; Psa 119:155, Isa 48:18; Isa 48:22.
2. The transition, from OT to NT usage strikingly illustrates the inwardness of Christianity. Out of some 90 NT instances of peace there are not more than 8 or 9 which do not refer to heart-peace. The Greek eirn in its proper sense signified peace strictly, as the opposite of conflict; but it took over, first in the LXX [Note: Septuagint.] and then in the NT, the broader import of shlm, which is conspicuous in the (Hebraistic) Benedictions (see Mar 5:34, Luk 7:30; Luk 24:36, Joh 14:27, Jam 2:16 etc.) and in the epistolary Salutations. In the latter formul, peace comprehends the sum of blessing experienced, as grace the sum of blessing bestowed, from God in Christ. The Messianic peace (1 (2), above) reappears in Luk 1:79; Luk 2:14, Mat 10:34; and the peace of harmony with God (1 (3)) in Joh 16:33, Act 10:36, Rom 8:6; Rom 15:33, Php 4:7 etc. The uses just named are gathered up, with a deepened sense, into the specific NT doctrine of peace, of which Paul is the exponent, and Rom 5:1 the classical text (cf. v. 10, also 2Co 5:18-21, Eph 2:13-18, Col 1:20; see article on Justification): peace with God through our Lord Jesus Christ is the state and the experience of those who have been reconciled to the Father through the sacrifice offered by the Son of His love, whose trespasses are forgiven and in whose heart the spirit of adoption dwells. Reconciled to God, men are reconciled to life and the world; by His cross Christ has slain at a blow the enmity between God and man and between race and race (Eph 2:18). Peace on earth is to flow from the peace of Christ that rules in Christian hearts (Col 3:15).
G. G. Findlay.
Fuente: Hastings’ Dictionary of the Bible
Peace
It would have been perfectly unnecessary to have noticed this word, in order to have explained its general sense and meaning in reference to the use of it among men, had that been all. The peace and war of nations, or among houses or families, or kingdoms, are terms with which every one is familiar. But the Scripture sense of the word peace, and more especially the gospel signification of it, in respect to that peace believers have with God in Christ makes it well worth attention in a work of this kind.
It may not perhaps have struck an ordinary reader, that the word peace carries with it the idea that the breach then said to be made up presupposes that there had been a state of amity existing before the breach came in to interrupt it; and this is indeed the blessedness of the gospel. Hence it is called the “ministry of reconciliation.” (2Co 5:18) So that to reconcile God and man in Christ, which is the grand object of the gospel, is to bring together again those who had before been friends, but were then at enmity; and hence is clearly proved, what the word of God all along is setting forth, that the present state is not the first, neither will it be the final state of man: it is but intermediate and preparatory. There was a period in the annals of eternity when God and man, in the person of the Glory-man, set up before all worlds, were in perfect amity and friendship. And there is another period to come when, from the reconciliation now made between God and man in the blood of the cross, this amity and friendship will continue uninterrupted and unbroken to all eternity. And there is another sweet thought connected with the gospel meaning of the word peace, namely, that all the overturns for a reconciliation began on the part of God, the injured party; and all the peace that follows becomes the sole result of his divine operation. JEHOVAH it is that first publisheth his royal intentions of being reconciled to his offending creature man. It is JEHOVAH that points out and provides the means, and accomplisheth the end, in the attainment of it. Nothing on the part of the sinner could be found even helpful towards it; yea, so totally incapable of putting forth the least aiding hand upon this business is the transgressor, that when proposed to him he must be made willing to accept it; and before proposed to him, he is unconscious of the want of it. Blessedly therefore is it said by the apostle, under the authority of the Holy Ghost, (2Co 5:19) that “God was in Christ, reconciling the world unto himself.” And blessedly doth he open his commission, when acting as the servant of his royal master, he adds,”Now then we are ambassadors for Christ, as though God did beseech you by us we pray you in Christ’s stead, be ye reconciled to God.”
Such then is the Scripture sense of that peace of God and peace with God, in the blood and righteousness of God’s dear Son, “which passeth all understanding, keeping the heart and mind, in Jesus Christ.” (Php 4:7) And so truly great and glorious was the first promulgation of it, when the news broke out in heaven, that the holy angels delighted to be the first preachers of it upon earth. The multitude of them that came flying, down to the Jewish shepherds at Bethlehem in the morning of Christ’s nativity, hailed them with this joyful sound. “Glory to God in the highest, and on earth peace and good-will toward men.” (Luk 2:13-14) And the prophet in ages before, looking into gospel times, was so struck with the contemplation of the work in the exercise of the ministry of reconciliation, that he declared the very feet of them that preached it became beautiful to the view of broken-hearted sinners. “How beautiful (said Isaiah) upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion. Thy God reigneth!” (Isa 52:7)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Peace
pes (, shalom; , eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, soundness, health, but coming also to signify prosperity, well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Psa 122:7, we have peace and prosperity, and in Psa 35:27; Psa 73:3, shalom is translated prosperity. In 2Sa 11:7 the King James Version, David asked of Uriah how Joab did (margin of the peace of Joab), and how the people did (the Revised Version (British and American) fared, literally, of the peace of the people), and how the war prospered (literally, and of the peace (welfare) of the war).
(1) Shalom was the common friendly greeting, used in asking after the health of anyone; also in farewells (Gen 29:6, Is it well with him? (Is there peace to him?); Gen 43:23, Peace be to you; Gen 43:27, He asked them of their welfare (of their peace); Jdg 6:23, Yahweh said unto him, Peace be unto thee; Jdg 18:15 (the King James Version saluted him, margin Hebrew asked him of peace, the Revised Version (British and American) of his welfare); Jdg 19:20, etc.). See also GREETING. (2) Peace from enemies (implying prosperity) was the great desire of the nation and was the gift of God to the people if they walked in His ways (Lev 26:6; Num 6:26, Yahweh lift up his countenance upon thee, and give thee peace; Psa 29:11; Isa 26:12, etc.). To die in peace was greatly to be desired (Gen 15:15; 1Ki 2:6; 2Ch 34:28, etc.). (3) Inward peace was the portion of the righteous who trusted in God (Job 22:21, Acquaint now thyself with him, and be at peace (shalom); Psa 4:8; Psa 85:8, He will speak peace unto his people, and to his saints; Psa 119:165; Pro 3:2, Pro 3:17; Isa 26:3, Thou wilt keep him in perfect peace (Hebrew peace, peace), whose mind is stayed on thee; because he trusteth in thee; Mal 2:5); also outward peace (Job 5:23, Job 5:24; Pro 16:7, etc.). (4) Peace was to be sought and followed by the righteous (Psa 34:14, Seek peace, and pursue it; Zec 8:16, Zec 8:19, Love truth and peace). (5) Peace should be a prominent feature of the Messianic times (Isa 2:4; Isa 9:6, Prince of Peace; Isa 11:6; Eze 34:25; Mic 4:2-4; Zec 9:10).
In the New Testament, where eirene has much the same meaning and usage as shalom (for which it is employed in the Septuagint; compare Luk 19:42, the Revised Version (British and American) If thou hadst known … the things which belong unto peace), we have still the expectation of peace through the coming of the Christ (Luk 1:74, Luk 1:79; Luk 12:51) and also its fulfillment in the higher spiritual sense.
2. In the New Testament:
(1) The gospel in Christ is a message of peace from God to men (Luk 2:14; Act 10:36, preaching … peace by Jesus Christ). It is peace with God through our Lord Jesus Christ, in Rom 5:1; the King James Version Rom 10:15; peace between Jew and Gentile (Eph 2:14, Eph 2:15); an essential element in the spiritual kingdom of God (Rom 14:17). (2) It is to be cherished and followed by Christians. Jesus exhorted His disciples, Have salt in yourselves, and be at peace one with another (Mar 9:50); Paul exhorts, Live in peace: and the God of love and peace shall be with you (2Co 13:11; compare Rom 12:18; 1Co 7:15). (3) God is therefore the God of peace, the Author and Giver of all good (peace including every blessing) very frequently (e.g. Rom 15:33; Rom 16:20; 2Th 3:16, etc., the Lord of peace). Peace from God our Father and the Lord Jesus Christ is a common apostolic wish or salutation (compare 1Co 1:3; 2Co 1:2, etc.). (4) We have also peace as a greeting (Mat 10:13; Luk 10:5); a son of peace (Luk 10:6) is one worthy of it, in sympathy with it; the Lord’s own greeting to His disciples was Peace be unto you (Luk 24:36; Joh 20:19, Joh 20:21, Joh 20:26), and ere He left them He gave them specially His blessing of Peace (Joh 14:27); we have also frequently Go in peace (Mar 5:34; Luk 7:50). In Luk 19:38, we have peace in heaven (in the acclamation of Jesus on His Messianic entry of Jerusalem). (5) The peace that Christ brought is primarily spiritual peace from and with God, peace in the heart, peace as the disposition or spirit. He said that He did not come to send peace on the earth, but a sword, referring to the searching nature of His call and the divisions and clearances it would create. But, of course, the spirit of the gospel and of the Christian is one of peace, and it is a Christian duty to seek to bring war and strife everywhere to an end. This is represented as the ultimate result of the gospel and Spirit of Christ; universal and permanent peace can come only as that Spirit rules in men’s hearts.
Peace in the sense of silence, to hold one’s peace, etc., is in the Old Testament generally the translation of harash, to be still, or silent (Gen 24:21; Gen 34:5; Job 11:3); also of hashah, to hush, to be silent (2Ki 2:3, 2Ki 2:5; Psa 39:2), and of other words. In Job 29:10 (The nobles held their peace, the King James Version), it is kol, voice.
In the New Testament we have siopao, to be silent, to cease speaking (Mat 20:31; Mat 26:63; Act 18:9, etc.); sigao, to be silent, not to speak (Luk 20:26; Act 12:17); hesuchazo, to be quiet (Luk 14:4; Act 11:18); phimoo, to muzzle or gag (Mar 1:25; Luk 4:35).
In Apocrypha eirene is frequent, mostly in the sense of peace from war or strife (Tobit 13:14; Judith 3:1; Ecclesiasticus 13:18; 1 Macc 5:54; 6:49; 2 Macc 14:6, eustatheia = tranquillity).
The Revised Version (British and American) has peace for tongue (Est 7:4; Job 6:24; Amo 6:10; Hab 1:13); at peace with me for perfect (Isa 42:19, margin made perfect or recompensed); security instead of peaceably and peace (Dan 8:25; Dan 11:21, Dan 11:24); came in peace to the city, for came to Shalem, a city (Gen 33:18); it was for my peace instead of for peace (Isa 38:17); when they are in peace, for and that which should have been for their welfare (Psa 69:22).
Fuente: International Standard Bible Encyclopedia
Peace
This term is used to express the present attitude and testimony of God toward man consequent on the declaration of God’s righteousness in the death of Christ. The state of man which was obnoxious to the holiness of God by reason of sin has been removed in the cross. Hence the believer is justified by faith, and has peace (peace of conscience) with God through the Lord Jesus Christ. Rom 5:1. Christ made peace through the blood of the cross, Col 1:20 and to the Christian God is ‘the God of peace,’ and the Lord Jesus is ‘the Lord of peace.’ He also is peace between believers, having on the cross broken down the barrier between Jew and Gentile. Eph 2:14-15.
When the Lord Jesus left the earth He left to the disciples peace, and said, “My peace I give unto you.” Peace is also spoken of as the state of heart in which a believer is kept in regard of circumstances. The record in the O.T. is, “Thou wilt keep him in perfect peace (peace, peace, margin ) whose mind is stayed on thee, because he trusteth in thee.” Isa 26:3. The Christian makes his requests known unto God, and the peace of God that passeth all understanding keeps his heart and mind through Christ Jesus (peace of heart). Php 4:6-7. Blessed privilege! and what a contrast to “There is no peace, saith my God, to the wicked.” Isa 57:21 The Lord Jesus will, in the future, among His other titles, be hailed as PRINCE OF PEACE. Isa 9:6.
Fuente: Concise Bible Dictionary
Peace
Exemplified:
– By Abraham
Gen 13:8-9
– By Abimelech
Gen 26:29
– By Mordecai
Est 10:3
– By David
Psa 120:7 Charitableness; Nation, Peace of
Social
Gen 45:24; Lev 26:6; Job 5:23-24; Psa 34:14; Psa 120:6-7; Psa 133:1; Pro 12:20; Pro 15:17; Pro 16:7; Pro 17:1; Pro 17:14; Pro 20:3; Ecc 4:6; Isa 2:4; Isa 45:7; Jer 29:7; Hos 2:18; Zec 8:19; Mat 5:9; Mat 10:21-22; Mat 10:34-36; Mar 9:50; Luk 2:14; Act 7:26-29; Act 17:7-9; Rom 12:18; Rom 14:19; 1Co 14:33; 2Co 13:11; Eph 4:3; 1Th 5:13; 1Ti 2:2; 2Ti 2:22; Heb 12:14; Jas 3:17-18; 1Pe 3:10-11
Spiritual
– General references
Job 22:21; Job 22:26; Job 34:29; Psa 1:1-2; Psa 4:8; Psa 17:15; Psa 25:12-13; Psa 29:11; Psa 37:4; Psa 37:11; Psa 37:37; Psa 73:25-26; Psa 85:8; Psa 119:165; Psa 125:1; Psa 125:5; Pro 3:13-18; Pro 3:24; Pro 14:14; Isa 9:6; Isa 11:6-9; Isa 11:13; Isa 12:1-2; Isa 25:7-8; Isa 26:3; Isa 26:12; Isa 27:5; Isa 28:12; Isa 30:26; Isa 32:2; Isa 32:17-18; Isa 48:18; Isa 53:5; Isa 54:1; Isa 54:10; Isa 54:13; Isa 55:2; Isa 55:12; Isa 57:1-2; Isa 57:19; Isa 60:20; Jer 33:6; Eze 34:25; Hag 2:9; Mal 2:5; Luk 1:79; Luk 2:14; Luk 2:29; Joh 7:38; Joh 14:27; Joh 16:33; Joh 20:19; Act 10:36; Rom 2:10; Rom 5:1; Rom 8:6; Rom 10:15; Rom 14:17; Rom 15:13; Rom 15:33; Gal 1:3; 1Co 1:3; 2Co 1:2; 1Th 1:1; 1Ti 1:2; 2Ti 1:2; Tit 1:4; Phm 1:3; Rev 1:4; Gal 5:22; Eph 2:14-17; Phi 4:7; Phi 4:9; Col 1:20; Col 3:15; 2Th 3:16 Charitableness; Joy; Praise