the Week of Proper 25 / Ordinary 30
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Tyndale New Testament
Romans 1:7
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This letter is to all of you in Rome. God loves you, and he has chosen you to be his holy people. Grace and peace to you from God our Father and from the Lord Jesus Christ.
To all God's beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
To all who are in Rome, beloved of God, called to be holy ones: Grace to you and shalom from God our Father and the Lord Yeshua the Messiah.
To all in Romein Rome">[fn] who are loved by God and called to be holy.saints">[fn] May grace and peace from God our Father and the Lord Jesus Christ be yours!Romans 9:24; 1 Corinthians 1:2-3; 2 Corinthians 1:2; Galatians 1:3; 1 Thessalonians 4:7;">[xr]
to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
To all of you in Rome whom God loves and has called to be his holy people: Grace and peace to you from God our Father and the Lord Jesus Christ.
To all that are in Rome, beloved of God, [the] called saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
To all that are in Rome, beloved of God, called [to be] saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ.
To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
who are beloved of God, called and holy, Grace to you, and peace from God the Father, and the Lord Jesus Christ.
To all God's loved ones who are in Rome, called to be saints. May grace and peace be granted to you from God our Father and the Lord Jesus Christ.
to alle that ben at Rome, derlyngis of God, and clepid hooli, grace to you, and pees of God oure fadir, and of the Lord Jhesu Crist.
To all that are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ.
This letter is to all of you in Rome. God loves you and has chosen you to be his very own people. I pray that God our Father and our Lord Jesus Christ will be kind to you and will bless you with peace!
[I am writing] to all who are beloved of God in Rome, called to be saints (God's people) and set apart for a sanctified life, [that is, set apart for God and His purpose]: Grace to you and peace [inner calm and spiritual well-being] from God our Father and from the Lord Jesus Christ.
to all that are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
To all those who are in Rome, loved by God, marked out as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
To: All those in Rome whom God loves, who have been called, who have been set apart for him: Grace to you and shalom from God our Father and the Lord Yeshua the Messiah.
to all that are in Rome, beloved of God, called saints: Grace to you and peace from God our Father and [our] Lord Jesus Christ.
To all who are in Ruma, beloved of Aloha, called and saints; peace and grace be with you from Aloha our Father, and from our Lord Jeshu Meshiha.
to all those who are at Rome, beloved of God, called and sanctified: Peace and grace be with you, from God our Father, and from our Lord Jesus Messiah.
To all that be in Rome, beloued of God, called to be Saints: Grace to you and peace from God our Father, and the Lord Iesus Christ.
I am writing to all of you in Rome who are loved by God and are called to be his own holy people. May God our Father and the Lord Jesus Christ give you grace and peace.
So I write to all of you in the city of Rome. God loves you and has chosen you to be set apart for Himself. May God our Father and the Lord Jesus Christ give you His loving-favor and peace.
To all God's beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
To all you that be at Rome beloued of God, called to be Saints: Grace be with you, and peace from God our Father, and from the Lorde Iesus Christ.
To all who are in Rome, beloved of God, called and sanctified: Grace and peace be unto you from God our Father, and from our LORD Jesus Christ.
Unto all that are in Rome, beloved of God, called saints, favour unto you, and peace, from God our Father and Lord Jesus Christ.
To all that are at Rome, the beloved of God, called to be saints. Grace to you and peace, from God our Father and from the Lord Jesus Christ.
To all that be in Rome, beloued of God, saintes by callyng, grace to you, and peace, from God our father, and the Lorde Iesus Christe.
And so I write to all of you in Rome whom God loves and has called to be his own people: May God our Father and the Lord Jesus Christ give you grace and peace.
To all who are in Rome, loved by God, called as saints.
To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
To all those in Rome who are loved by God, called to be saints. Grace to you and peace from God our Father and the Lord Jesus Christ.
to all those who are in Rome, beloved of God, called-out saints: Grace and peace to you from God our Father and the Lord Jesus Christ.
to all who are in Rome, beloved of God, called saints; Grace to you, and peace, from God our Father, and [from] the Lord Jesus Christ!
To all you that be at Rome, beloued of God, and sayntes by callynge Grace be wt you and peace fro God oure father, and the LORDE Iesus Christ.
to all the beloved of God, the saints by this vocation, who are in Rome, grace to you, and peace from God our father, and from the Lord Jesus Christ.
To all those loved by God in Rome, called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ!
To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
This letter is to all in Rome who God loves and has called to ride for him.May your water be clean and your horse never stumble as you ride in grace and peace that comes from God.
to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
To all: Acts 15:23, 1 Corinthians 1:2, 2 Corinthians 1:1, Philippians 1:1, Colossians 1:2, James 1:1, 1 Peter 1:1, 1 Peter 1:2, Jude 1:1, Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18, Revelation 2:29, Revelation 3:1, Revelation 3:7, Revelation 3:14, Revelation 3:22
beloved: Romans 9:25, Deuteronomy 33:12, Psalms 60:5, Song of Solomon 5:1, Colossians 3:12, 1 Timothy 6:2
called: Romans 1:6, 1 Corinthians 1:2, Colossians 3:15, 1 Thessalonians 4:7, 1 Peter 1:15, 2 Peter 1:3
Grace: 1 Corinthians 1:3-9, 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, Colossians 1:2, 1 Thessalonians 1:1, 2 Thessalonians 1:2, 1 Timothy 1:2, 2 Timothy 1:2, Titus 1:4, Philemon 1:3, 1 Peter 1:2, 2 Peter 1:2, 2 John 1:3, Jude 1:2, Revelation 1:4, Revelation 1:5
peace: Romans 5:1
God: Matthew 5:16, Matthew 6:8, Matthew 6:9, John 20:17, Galatians 1:4, Philippians 4:20, 1 Thessalonians 1:3, 2 Thessalonians 1:1, 1 John 3:1
and the Lord: Acts 7:59, Acts 7:60, 1 Corinthians 16:23, 2 Corinthians 12:8-10, 2 Corinthians 13:14, Galatians 6:18, Ephesians 6:23, Ephesians 6:24, Philippians 4:13, Philippians 4:23, 1 Thessalonians 3:11-13, 1 Thessalonians 5:28, 2 Thessalonians 2:16, 2 Thessalonians 2:17, 2 Thessalonians 3:16, 2 Thessalonians 3:18, 2 Timothy 4:22, Philemon 1:25, Revelation 22:21
Reciprocal: Numbers 6:23 - General Judges 6:23 - Peace be 1 Chronicles 29:10 - our father Ezra 4:17 - Peace Psalms 108:6 - That thy Daniel 4:1 - Peace Luke 11:2 - Our John 5:23 - all men John 14:27 - Peace I leave Acts 2:10 - strangers Acts 9:32 - the saints Acts 28:16 - Rome Romans 8:28 - the called Romans 16:15 - and all Galatians 6:16 - peace Ephesians 1:1 - to the saints Philippians 4:7 - the peace 1 Thessalonians 1:4 - your election 2 Thessalonians 1:12 - the grace 2 Thessalonians 2:13 - beloved 1 Timothy 6:21 - Grace Hebrews 3:1 - the heavenly Hebrews 13:25 - General 1 Peter 5:14 - Peace
Cross-References
And the men marveyled and sayd: what man is this that bothe wyndes and see obey hym?
Gill's Notes on the Bible
To all that be in Rome,.... These words contain both the inscription of the epistle, and the apostle's usual salutation, as in all his epistles, The inscription of it is not to the Roman emperor; nor to the Roman senate, nor to all the inhabitants in Rome; but to all the saints there, whether rich or poor, bond or free, male or female, Jew or Gentile, without any distinction, being all one in Christ Jesus: and these are described as
beloved of God; not for any loveliness there was in them, nor because of any love in them to God, nor on account of their obedience and righteousness; but through the free favour and sovereign will and pleasure of God, who loved them before he called them, even from eternity, and will love them to eternity; which love of his is the source and spring of all the blessings of grace, and, among the rest, of the effectual calling: hence this character is set before the following one,
called [to be] saints; not born so, nor become so through their own power, but were so by calling grace, as a fruit of everlasting love; men are first beloved of the Lord, and then called to be his saints. The salutation follows; the things wished for in it are,
grace to you, and peace: by "grace" is not meant ministerial gifts, which are not common to all the saints; nor the Gospel, which was at Rome already; nor the love and favour of God, which these persons were sharers in, as appears from their above characters; nor the principle of grace, which was now formed there in their effectual calling; but an increase of grace, as to its degrees, acts, and exercise; every grace is imperfect in this respect, and those who have the most stand in need of more; there is such a thing as growing in grace, which is very desirable, and may be expected from God, who is able to make all grace to abound, and has promised to give more: by "peace" is meant, peace with God through Christ; peace in their own consciences, and with one another; all manner of prosperity inward and outward here, and eternal happiness hereafter. The persons from whom these are desired are,
God our Father and the Lord Jesus Christ; God the Father of Christ is spoken of as our Father, which is by adoption; partly to engage fear and reverence of him at his throne; and partly to encourage freedom and boldness there, and an expectation of receiving every blessing of grace from him: "the Lord Jesus Christ" is mentioned, as being the person through whom, and for whose sake, all the blessings of grace and peace are communicated to us; and being put upon a level with the Father in these petitions, shows him to be equal with him, and so truly and properly God. "Grace" may be thought to be particularly wished for from the Father, though not exclusive of Christ, since he is the God of all grace, who has treasured up a fulness of it in his Son. And "peace" may be considered as desired to be had from Christ, though not exclusive of the Father; since the covenant of peace was made with him, the chastisement of peace was laid on him, and he has made peace by the blood of his cross, and is the giver of it to his people.
Barnes' Notes on the Bible
To all that be in Rome - That is, to all who bear the Christian name. Perhaps he here included not only the church at Rome, but all who might have been there from abroad. Rome was a place of vast concourse for foreigners; and Paul probably addressed all who happened to be there.
Beloved of God - Whom God loves. This is the privilege of all Christians. And this proves that the persons whom Paul addressed were “not” those merely who had been invited to the external privileges of the gospel. The importance of this observation will appear in the progress of these notes.
Called to be saints - So called, or influenced by God who had called them, as to become saints. The word “saints,” ἅγιοι hagioi, means those who are holy, or those who are devoted or consecrated to God. The radical idea of the word is what is separated from a common to a sacred use, and answers to the Hebrew word, קדושׁ qadowsh. It is applied to any thing that is set apart to the service of God, to the temple, to the sacrifices, to the utensils about the temple, to the garments, etc. of the priests, and to the priests themselves. It was applied to the Jews as a people separated from other nations, and devoted or consecrated to God, while other nations were devoted to the service of idols. It is also applied to Christians, as being a people devoted or set apart to the service of God. The radical idea then, as applied to Christians, is, that “they are separated from other men, and other objects and pursuits, and consecrated to the service of God.” This is the special characteristic of the saints. And this characteristic the Roman Christians had shown. For the use of the word, as stated above, see the following passages of scripture; Luke 2:23; Exodus 13:2, Romans 11:16; Matthew 7:6; 1 Peter 1:16; Acts 9:13; 1 Peter 2:5; Acts 3:21, Ephesians 3:5; 1 Peter 2:9; Philippians 2:15; 1 John 3:1-2.
Grace - This word properly means “favor.” It is very often used in the New Testament, and is employed in the sense of benignity or benevolence; felicity, or a prosperous state of affairs; the Christian religion, as the highest expression of the benevolence or favor of God; the happiness which Christianity confers on its friends in this and the future life; the apostolic office; charity, or alms; thanksgiving; joy, or pleasure; and the benefits produced on the Christian’s heart and life by religion - the grace of meekness, patience, charity, etc., “Schleusner.” In this place, and in similar places in the beginning of the apostolic epistles, it seems to be a word including all those blessings that are applicable to Christians in common; denoting an ardent wish that all the mercies and favors of God for time and eternity, blended under the general name grace, may be conferred on them. It is to be understood as connected with a word implying invocation. I pray, or I desire, that grace, etc. may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles; 1Co 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1Th 1:1; 2 Thessalonians 1:2; Philemon 1:3.
And peace - Peace is the state of freedom from war. As war conveys the idea of discord and numberless calamities and dangers, so peace is the opposite, and conveys the idea of concord, safety, and prosperity. Thus, to wish one peace was the same as to wish him all safety and prosperity. This form of salutation was common among the Hebrews. Genesis 43:23, “peace to you! fear not;” Judges 6:23; Judges 19:20; Luke 24:36. But the word “peace” is also used in contrast with that state of agitation and conflict which a sinner has with his conscience. and with God. The sinner is like the troubled sea, which cannot rest, Isaiah 57:20. The Christian is at peace with God through the Lord Jesus Christ, Romans 5:1. By this word, denoting reconciliation with God, the blessings of the Christian religion are often described in the scriptures, Romans 8:6; Romans 14:17; Romans 15:13; Galatians 5:22; Philippians 4:7. A prayer for peace, therefore, in the epistles, is not a mere formal salutation, but has a special reference to those “spiritual” blessings which result from reconciliation with God through the Lord Jesus Christ.
From God our Father - The Father of all Christians. He is the Father of all his creatures, as they are his offspring, Acts 17:28-29. He is especially the Father of all Christians, as they have been “begotten by him to a lively hope,” have been adopted into his family, and are like him; Mat 5:45; 1 Peter 1:3; 1Jo 5:1; 1 John 3:1-2. The expression here is equivalent to a prayer that God the Father would bestow grace and peace on the Romans. It implies that these blessings proceed from God, and are to be expected from him.
And the Lord Jesus Christ - From him. The Lord Jesus Christ is especially regarded in the New Testament as the Source of peace, and the Procurer of it; see Luke 2:14; Luke 19:38, Luke 19:42; John 14:27; John 16:33; Acts 10:36; Romans 5:1; Ephesians 2:17. Each of these places will show with what propriety peace was invoked from the Lord Jesus. From thus connecting the Lord Jesus with the Father in this place, we may see,
- That the apostle regarded him as the source of grace and peace as really as he did the Father.
(2)He introduced them in the same connection, and with reference to the bestowment of the same blessings.
(3)If the mention of the Father in this connection implies a prayer to him, or an act of worship, the mention of the Lord Jesus implies the same thing, and was an act of homage to him.
(4)All this shows that his mind was familiarized to the idea that he was divine.
No man would introduce his name in such connections if he did not believe that he was equal with God; compare Philippians 2:2-11. It is from this incidental and unstudied manner of expression, that we have one of the most striking proofs of the manner in which the sacred writers regarded the Lord Jesus Christ.
These seven verses are one sentence. They are a striking instance of the manner of Paul. The subject is simply a salutation to the Roman church. But at the mention of some single words, the mind of Paul seems to catch fire, and go burn and blaze with signal intensity. He leaves the immediate subject before him, and advances some vast thought that awes us, and fixes us in contemplation, and involves us in difficulty about his meaning, and then returns to his subject. This is the characteristic of his great mind; and it is this, among other things, that makes it so difficult to interpret his writings.
Clarke's Notes on the Bible
Verse Romans 1:7. Called to be saints — Invited to become holy persons, by believing the Gospel and receiving the gifts of the Holy Ghost. Or, here, the word may have the meaning of made or constituted, as above; κλητοις αγιοις, to all that be in Rome, CONSTITUTED saints, for they had already received the Gospel grace, and were formed into a Christian Church.
Grace to you — χαρις υμιν; May you be partakers of the Divine favour, the source whence every blessing is derived.
I think it necessary, once for all, to give the several acceptations of this word grace which occur in the sacred writings.
1. The word χαριν signifies in general favour or benevolence, but especially that favour which is powerful and active, and loads its objects with benefits. Luke 1:30: Fear not, Mary, thou hast found FAVOUR, χαριν, with God. Luke 2:40: And the child grew - and the GRACE of God, χαρις θεου, the favour of God was upon him. Luke 1:52: And Jesus increased in FAVOUR, χαριτι GRACE, with God and man. Acts 2:47: Having FAVOUR, χαριν, GRACE, with all the people. Acts 4:33: And great GRACE, χαρις, FAVOUR, was upon them all. The apostles were at that time in universal favour with the multitude. In this sense the word occurs in a great variety of places, both in the Old and New Testaments.
2. Hence it is often used for the blessing which it dispenses; for, if God be favourably disposed towards a person, his beneficent acts, in that person's behalf, will be a necessary consequence of such favour. John 1:14: Full of GRACE and truth; accomplished in all spiritual blessings. John 1:16: And GRACE upon GRACE: he who is full of the most excellent blessings, confers them liberally on all believers. Acts 11:23: When he had seen the GRACE of God, i.e. had the fullest evidence that they were richly endowed with heavenly gifts. 1 Corinthians 1:4: For the GRACE of God which is given you - the Divine blessings conferred upon you. 2 Corinthians 9:8: God is able to make all GRACE abound toward you; i.e. to enrich you with every benediction. This is also a very common acceptation of the word; and in this sense the word grace or favour is now generally understood among religious people. The grace of God meaning with them some Divine or spiritual blessing communicated.
3. It is sometimes taken for the whole of the Christian religion, as being the grandest possible display of God's favour to a lost, ruined world: and in this sense it appears to be used, John 1:17: For the LAW was given by Moses; but GRACE and truth came by Jesus Christ: where the term GRACE is evidently opposed to LAW; the latter meaning the Mosaic, the other the Christian, dispensation. Acts 13:43: Barnabas persuaded them to continue in the GRACE of God; i.e. to hold fast their profession of the religion of Christ. Romans 6:14: Ye are not under the LAW, but under GRACE - ye are no longer under obligation to fulfil the Mosaic precepts, but are under the Christian dispensation. See also Romans 6:15; and see 2 Corinthians 1:12; 2 Corinthians 6:1; Galatians 1:6; Colossians 1:6; Romans 1:2; Romans 2:1, Titus 2:11: The GRACE of God, that bringeth salvation unto all men, hath appeared. The Jewish religion was restricted in its benefits to a few; but the Christian religion proposes the salvation of all men; and the author of it has become a sacrifice for the sins of the whole world. Hebrews 12:15: Looking diligently lest any man fall from the GRACE of God - lest any man apostatize from the Christian religion, and the blessings of pardon and holiness which he has received through it. 1 Peter 5:12: This is the true GRACE of God wherein ye stand - the Christian religion which ye have received is the genuine religion of God.
4. It signifies all the blessings and benefits which Christ has purchased, and which he gives to true believers, both in time and eternity. See Romans 5:15; Romans 5:17, where the grace of God is opposed to death; i.e. to all the wretchedness and misery brought into the world by Adam's transgression. 1 Corinthians 16:23: The GRACE of the Lord Jesus Christ be with you all - May every blessing purchased by Christ's passion and death be the portion of you all. Galatians 5:4: Ye are fallen from GRACE - ye have lost the blessings of the Gospel by submitting to circumcision.
5. It signifies the apostolic and ministerial office, or the authority to propagate the Christian religion, and the unction or influence by which that office is executed; so in the 5th verse of this chapter, Romans 1:5 as has been already noted: By whom we have received GRACE and apostleship, or, the apostolic office. Romans 13:3: I say, through the GRACE given unto me; i.e. I command you, by the authority of my apostolic office, c. See also Romans 13:6.
6. It signifies a gift, salary, or money collected for the use of the poor. 1 Corinthians 16:3: Whomsoever ye shall approve - them will I send to bring your LIBERALITY, την χαριν υμων, your GRACE i.e. the collection made for the poor saints: see 1 Corinthians 16:1. 2 Corinthians 8:4: Praying us - that we would receive the GIFT, την χαριν, the GRACE, the contribution made in the Churches of Macedonia, for the relief of the poor. In this sense it is used in Ecclus. xvii. 22: He will keep the GOOD DEEDS of man, χαριν, the same as ελεημοσυνη, alms, in the beginning of the verse; and it signifies a kind or friendly act, in the same author. Ecclus. xxix. 16: Forget not the FRIENDSHIP, χαριτας, of thy surety. GRACES or χαρις, was a deity among the ancients; and the three GRACES, αι τρεις χαριτες, were called Pitho, Aglaia, and Euphrosyne; πειθω, mild persuasion; αγλαια, dignity; ευφροσυνη, liberality and joyfulness; and these were always painted naked, to show that all benefits should be gratuitous, this being essential to the nature of a gift. See Suidas, in χαριτας.
7. It sometimes signifies merely thanks or thanksgiving. See Luke 17:9: Doth he thank, μη χαριν εχει, that servant? Romans 6:17: But God be THANKED, χαρις οε τω θεω. 1 Corinthians 10:30: For if I by GRACE, χαριτι, THANKSGIVING, as our margin has it, and properly.
8. It signifies remuneration, wages, or reward Luke 6:32-34: If ye love them that love you - do good to them which do good to you - lend to them of whom ye hope to receive, what THANK have ye? ποια υμιν χαρις εστι; what REWARD have ye? This appears, from the parallel place, Matthew 5:46, to be most evidently the meaning: τινα μισθον εχετε; what REWARD have ye? The word is used in this sense by several Greek writers.
9. It signifies whatever is the means of procuring the favour or kindness of another. 2 Peter 2:19; 2 Peter 2:20: For this is THANKWORTHY, τουτο γαρ χαρις παρα τω θεω, this is the means of PROCURING FAVOUR from God.
10. It signifies joy, pleasure, and gratification, which is the, meaning of χαρα, and with which it is often confounded in the New Testament. Philemon 1:7: For we have great JOY, χαριν γαρ εχομεν πολλην. Tobit vii. 18: The Lord give thee JOY, χαριν, for this thy sorrow. In this sense the word is used by the best Greek writers; and in this sense it appears to be used, 2 Corinthians 1:15.
11. It signifies the performance of an act which is pleasing or grateful to others. Acts 24:27: Felix, willing to show the Jews a PLEASURE, χαριτας καταθεσθαι, to perform an act which he knew would be highly gratifying to them.
12. It signifies whatever has the power or influence to procure favour, c. Suavity, kindness, benevolence, gentle demeanour. Luke 4:22: All wondered at the GRACIOUS WORDS, τοις λογοις της χαριτος, the benevolent, kind, and tender expressions such as his text, Luke 4:18, would naturally lead him to speak. He hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, c. Ephesians 4:29 Colossians 4:6: Let your speech be always with GRACE; i.e. gracious, kind, benevolent, savouring of the doctrine of Christ: it is thus used by several Greek writers. See Schleusner. As the word χαρις GRACE, most frequently signifies some blessing or benefit calculated to promote human happiness, it is generally derived from χαρω, I rejoice, because of the effect produced by the blessing.
And peace — ειρηνη, the same as שלום shalom in Hebrew, generally signifying all kinds of blessing, but especially harmony and unity, and the bond of such unity. The most probable derivation of the word ειρηνη is from ειρω, I bind, and εν, one - because peace unites and binds those who were, by discord, before disunited. In the New Testament it signifies - 1. Peace, public or private, in the general acceptation of the word, as implying reconciliation and friendship; and to the etymology of the word the apostle seems to allude in Ephesians 4:3: Endeavouring to keep the UNITY of the Spirit in the BOND of PEACE. Acts 12:20: They of Tyre and Sidon desired PEACE - they sought reconciliation, with Herod, by means of Blastus, the king's chamberlain.
2. It signifies regularity, good order. 1 Corinthians 14:33: God is not the God of confusion, but of PEACE.
3. It signifies the labour or study of preserving peace and concord; and this is supposed to be its meaning, Matthew 10:34; Luke 12:51; and Acts 7:26. Romans 14:17: For the kingdom of God is righteousness and PEACE - the Christian dispensation admits of no contention, but inculcates peace. 1 Corinthians 7:15: God hath called us to PEACE - to labour to preserve quietness and concord. Hebrews 12:14: Follow PEACE - labour to preserve it.
4. It signifies the author or procurer of peace and concord. Ephesians 2:14: He is our PEACE - the author of concord betwixt Jews and Gentiles.
5. It signifies the Gospel and its blessings. Ephesians 2:17: And came and preached PEACE to you which were afar off, and to them that were nigh.
6. It signifies all kinds of mental and corporeal happiness, and especially the happiness of Christians. Luke 1:79: To guide our feet into the way of PEACE - to show us the way to obtain true happiness. Luke 19:42: The things which belong unto thy PEACE - that by which thou mightest have been made truly happy. 1 Thessalonians 5:23: The very God of PEACE - God, the only source of true felicity. John 16:33: These things have I spoken unto you, that in me ye might have PEACE - that ye might have confidence and happiness in believing on me as your only Saviour.
7. It signifies good wishes and affectionate prayers. Matthew 10:13: And if the house be worthy, let your PEACE come upon it. Our Lord commands his disciples, Matthew 10:12, to salute the house into which they entered; and this was done by saying, Peace be unto this house! that is, Let every blessing, spiritual and temporal, be the portion of this family! See Luke 10:6; John 14:27; Acts 15:33: They were let go in PEACE - they had the most fervent and affectionate prayers of the Church.
8. It signifies praise. Luke 19:38: PEACE in heaven and glory in the highest! - May all the heavenly host praise God, and give him the highest honour!
9. It signifies benignity, benevolence, favour. Romans 5:1: Being justified by faith, we have PEACE with God - In consequence of having our sins forgiven, we have a clear sense of the Divine favour. Philippians 4:7: The PEACE of God which passeth all understanding - the inexpressible blessedness of a sense of the Divine favour. See Schleusner's Lexicon.
From God our Father — The apostle wishes them all the blessings which can flow from GOD, as the fountain of grace, producing in them all the happiness which a heart filled with the peace of God can possess; all of which are to be communicated to them through the Lord Jesus Christ. Acts 28:31.
