Joh 14:27, Rom 5:1, Eph 2:14 | Barnes | STEP | Verse 27. Peace I leave with you . This was a common form of benediction among the Jews. . It is the invocation of the blessings of peace and happiness. In this place it was, however, much more than a mere form or an empty wish. It came from Him who had power to make peace and to confer it on all, . It refers here particularly to the consolations which he gave to his disciples in view of his approaching death. He had exhorted them not to be troubled ( ), and he had stated reasons why they should not be. He explained to them why he was about to leave them; he promised them that he would return; he assured them that the Holy Ghost would come to comfort, teach, and guide them. By all these truths and promises he provided for their peace in the time of his approaching departure. But the expression refers also, doubtless, to the peace which is given to all who love the Saviour. They are by nature enmity against God, . Their minds are like the troubled sea, which cannot rest, whose waters cast up mire and dirt, . They were at war with conscience, with the law and perfections of God, and with all the truths of religion. Their state after conversion is described as a state of peace . They are reconciled to God ; they acquiesce in all his claims; and they have a joy which the world knows not in the word, the promises, the law, and the perfections of God, in the plan of salvation, and in the hopes of eternal life. See . My peace . Such as I only can impart. The peculiar peace which my religion is fitted to impart. Not as the world . 1st. Not as the objects which men commonly pursue-- pleasure, fame, wealth. They leave care, anxiety, remorse. They do not meet the desires of the immortal mind, and they are incapable of affording that peace which the soul needs. 2nd. Not as the men of the world give. They salute you with empty and flattering words, but their professed friendship is often feigned and has no sincerity. You cannot be sure that they are sincere, but I am. 3rd. Not as systems of philosophy and false religion give. They profess to give peace, but it is not real. It does not still the voice of conscience; it does not take away sin; it does not reconcile the soul to God. 4th. My peace is such as meets all the wants of the soul, silences the alarms of conscience, is fixed and sure amid all external changes, and will abide in the hour of death and for ever. How desirable, in a world of anxiety and care, to possess this peace! and how should all who have it not, seek that which the world can neither give nor take away! Neither let it be afraid . Of any pain, persecutions, or trials. You have a Friend who will never leave you; a peace that shall always attend you. See . (y) "Peace"

John 14:27

Verse 27. Peace I leave with you. This was a common form of benediction among the Jews. Mt 10:13. It is the invocation of the blessings of peace and happiness. In this place it was, however, much more than a mere form or an empty wish. It came from Him who had power to make peace and to confer it on all, Eph 2:15. It refers here particularly to the consolations which he gave to his disciples in view of his approaching death. He had exhorted them not to be troubled (Jn 14:1), and he had stated reasons why they should not be. He explained to them why he was about to leave them; he promised them that he would return; he assured them that the Holy Ghost would come to comfort, teach, and guide them. By all these truths and promises he provided for their peace in the time of his approaching departure. But the expression refers also, doubtless, to the peace which is given to all who love the Saviour. They are by nature enmity against God, Rom 7:7. Their minds are like the troubled sea, which cannot rest, whose waters cast up mire and dirt, Isa 57:20. They were at war with conscience, with the law and perfections of God, and with all the truths of religion. Their state after conversion is described as a state of peace. They are reconciled to God; they acquiesce in all his claims; and they have a joy which the world knows not in the word, the promises, the law, and the perfections of God, in the plan of salvation, and in the hopes of eternal life. See Rom 1:7, 5:1, 8:6, 14:7, Gal 5:22, Eph 2:17, 6:15, Php 4:7, Col 3:15.

My peace. Such as I only can impart. The peculiar peace which my religion is fitted to impart.

Not as the world.

1st. Not as the objects which men commonly pursue-- pleasure, fame, wealth. They leave care, anxiety, remorse. They do not meet the desires of the immortal mind, and they are incapable of affording that peace which the soul needs.

2nd. Not as the men of the world give. They salute you with empty and flattering words, but their professed friendship is often feigned and has no sincerity. You cannot be sure that they are sincere, but I am.

3rd. Not as systems of philosophy and false religion give. They profess to give peace, but it is not real. It does not still the voice of conscience; it does not take away sin; it does not reconcile the soul to God.

4th. My peace is such as meets all the wants of the soul, silences the alarms of conscience, is fixed and sure amid all external changes, and will abide in the hour of death and for ever. How desirable, in a world of anxiety and care, to possess this peace! and how should all who have it not, seek that which the world can neither give nor take away!

Neither let it be afraid. Of any pain, persecutions, or trials. You have a Friend who will never leave you; a peace that shall always attend you. See Jn 14:1.

(y) "Peace" Eph 2:14-17, Php 4:7

Romans 5:1

ROMANS Chapter 5

Introduction

The design of this chapter, which has usually been considered as one of the most difficult portions of the New Testament, especially Rom 5:12-21, is evidently to show the results or benefits of the doctrine of justification by faith. That doctrine the apostle had now fully established. He had shown in the previous chapters,

(1.) that men were under condemnation for sin;

(2.) that this extended alike to the Jews and the Gentiles;

(3.) that there was no way of escape now but by the doctrine of pardon, not by personal merit, but by grace;

(4.) that this plan was fully made known by the gospel of Christ; and

(5.) that this was no new doctrine, but was, in fact, substantially the same by which Abraham and David had been accepted before God.

Having thus stated and vindicated the doctrine, it was natural to follow up the demonstration, by stating its bearing and its practical influence. This he does by showing that its immediate effect is to produce peace, Rom 5:1. It gives us the privilege of access to the favour of God, Rom 5:2. But not only this, we are in a world of affliction. Christians, like others, are surrounded with trials; and a very important question was, whether this doctrine would have an influence in supporting the soul in those trials. This question the apostle discusses in Rom 5:3-11. He shows that in fact Christians glory in tribulation, and that the reasons why they do so are,

(1.) that the natural effect of tribulations under the gospel was to lead to hope, Rom 5:3,4.

(2.) That the cause of this was, that the love of God was shed abroad in the heart by the Holy Ghost. This doctrine he further confirms by showing the consolation which would be furnished by the fact that Christ had died for them. This involved a security that they would be sustained in their trials, and that a victory would be given them. For, (1.) it was the highest expression of love that he should die for

enemies, Rom 5:6-8.

(2.) It followed that if he was given for them when they were

enemies, it was much more probable, it was certain, that all

needful grace would be furnished to them now that they were

reconciled, Rom 5:9-11.

But there was another very material inquiry. Men were not only exposed to affliction, but they were in the midst of a wreck of things--of a fallen world--of the proofs and memorials of sin everywhere. The first man had sinned, and the race was subject to sin and death. The monuments of death and sin were everywhere. It was to be expected that a remedy from God would have reference to this universal state of sin and woe; and that it would tend to meet and repair these painful and wide-spread ruins. The apostle then proceeds to discuss the question, how the plan of salvation, which involved justification by faith, was adapted to meet these universal and distressing evils, Rom 5:12-21. The design of this part of the chapter is to show that the blessings procured by the redemption through Christ, and the plan of justification through him, greatly exceed all the evils which had come upon the world in consequence of the apostasy of Adam. And if this was the case, the scheme of justification by faith was complete. It was adapted to the condition of fallen and ruined man, and was worthy of his affection and confidence. A particular examination of this argument of the apostle will occur in the Notes on verses 12--21.

Verse 1. Therefore (ουν). Since we are thus justified, or as a consequence of being justified, we have peace.

Being justified by faith. Rom 1:17; Rom 3:24; Rom 4:5.

We. That is, all who are justified. The apostle is evidently speaking of true Christians.

Have peace with God. Jn 14:27. True religion is often represented as peace with God. See Acts 10:36, Rom 8:6, 10:15, 14:17, Gal 5:22. See also Isa 32:17:--

"And the work of righteousness shall be peace, And the effect of righteousness Quietness and assurance for ever."

This is called peace, because

(1.) the sinner is represented as the enemy of God, Rom 8:7, Eph 2:16, Jas 4:4, Jn 15:18,24, 17:14, Rom 1:30.

(2.) The state of a sinner's mind is far from peace. He is often agitated, alarmed, trembling. He feels that he is alienated from God. For

"The wicked are like the troubled sea, For it never can be at rest; Whose waters east up mire and dirt." Isa 57:20.

The sinner, in this state, regards God as his enemy. He trembles when he thinks of his law; fears his judgments; is alarmed when he thinks of hell. His bosom is a stranger to peace. This has been felt in all lands--alike under the thunders of the law of Sinai among the Jews, in the pagan world, and in lands where the gospel is preached. It is the effect of an alarmed and troubled conscience.

(3.) The plan of salvation by Christ reveals God as willing to be reconciled. He is ready to pardon, and to be at peace. If the sinner repents and believes, God can now consistently forgive him, and admit him to favour. It is therefore a plan by which the mind of God and of the sinner can become reconciled, or united in feeling and in purpose. The obstacles, on the part of God, to reconciliation, arising from his justice and law, been removed, and he is now willing to be at peace. The obstacles on the part of man, arising from his sin, his rebellion, and his conscious guilt, may be taken away, and he can now regard God as his friend.

(4.) The effect of this plan, when the sinner embraces it, is to produce peace in his own mind. He experiences peace; a peace which the world gives not, and which the world cannot take away, Php 4:7, 1Pet 1:8, Jn 16:22. Usually, in the work of conversion to God, this peace is the first evidence that is felt of the change of heart. Before, the sinner was agitated and troubled. But often suddenly, a peace and calmness is felt, which is before unknown. The alarm subsides; the heart is calm; the fears die away, like the waves of the ocean after a storm. A sweet tranquillity visits the heart--a pure shining light, like the sunbeams that break through the opening clouds after a tempest. The views, the feelings, the desires are changed; and the bosom that was just before filled with agitation and alarm, that regarded God as its enemy, is now at peace with him, and with all the world.

Through our Lord Jesus Christ. By means of the atonement of the Lord Jesus. It is his mediation that has procured it.

(e) "Therefore being justified" Isa 32:17, Eph 2:14, Col 1:20.

Ephesians 2:14

Verse 14. For he is our peace. There is evident allusion here to Isa 57:19. Isa 57:19. The peace here referred to is that by which a union in worship and in feeling has been produced between the Jews and the Gentiles. Formerly they were alienated and separate. They had different objects of worship; different religious rites; different views and feelings. The Jews regarded the Gentiles with hatred, and the Gentiles the Jews with scorn. Now, says the apostle, they are at peace. They worship the same God. They have the same Saviour. They depend on the same atonement. They have the same hope. They look forward to the same heaven. They belong to the same redeemed family. Reconciliation has not only taken place with God, but with each other. The best way to produce peace between alienated minds is to bring them to the same Saviour. That will do more to silence contentions, and to heal alienations, than any or all other means. Bring men around the same cross; fill them with love to the same Redeemer, and give them the same hope of heaven, and you put a period to alienation and strife. The love of Christ is so absorbing, and the dependence in his blood so entire, that they will lay aside these alienations, and cease their contentions. The work of the atonement is thus designed not only to produce peace with God, but peace between alienated and contending minds. The feeling that we are redeemed by the same blood, and that we have the same Saviour, will unite the rich and the poor, the bond and the free, the high and the low, in the ties of brotherhood, and make them feel that they are one. This great work of the atonement is thus designed to produce peace in alienated minds everywhere, and to diffuse abroad the feeling of universal brotherhood.

Who hath made both one. Both Gentiles and Jews. He has united them in one society.

Having broken down the middle wall. There is an allusion here undoubtedly to the wall of partition in the temple, by which the court of the Gentiles was separated from that of the Jews. Mt 21:12. The idea here is, that that was now broken down, and that the Gentiles had the same access to the temple as the Jews. The sense is, that in virtue of the sacrifice of the Redeemer they were admitted to the same privileges and hopes.

(b) "is our peace" Mic 5:5 (c) "one" Jn 10:16, Gall 3:28