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“War and Peace, Part 9, Finale`” by Romans
https://www.youtube.com/watch?v=dbrNFxiHuYg
Greetings, Everyone. Well, I must admit that I honestly did not expect our examination of War and Peace, as those concepts occur in Scripture, would extend into 9 Installments, but it has, and that is where we find ourselves this evening. We have seen, what I hope you'll agree, are some amazing insights thanks to the comments of men like {in alphabetical order} Albert Barnes, Adam Clarke, John Gill, Matthew Henry, and Alexander MacClaren, and others. This will be our final Installment. So let's begin...
We still have much to cover as we go through the New Testament. We will begin, tonight, in Luke's Gospel where we read the angels' words to the shepherds on the night Jesus was born:
Luke 2:13-14: “And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14 Glory to God in the highest, and on earth peace, good will toward men.”
Of this, Adam Clarke writes, “Peace, good will toward men - Men are in a state of hostility with Heaven and with each other. The carnal mind is enmity against God. He who sins wars against his Maker; When men become reconciled to God, through the death of his Son, they love one another. They have peace with God; peace in their own consciences; and peace with their neighbors: good will dwells among them, speaks in them, and works by them. Well might this state of salvation be represented under the notion of the kingdom of God, a counterpart of eternal felicity.”
There is a cross-referenced comment by Adam Clarke found in Matthew 3:2: “Repent - This was the matter of the preaching. The {Greek} verb… signifies that, after hearing such preaching, the sinner is led to understand, that the way he has walked in was the way of misery, death, and hell. Or the word may be derived from... madness, which intimates that the whole life of a sinner is no other than a continued course of madness and folly: and if to live in a constant opposition to all the dictates of true wisdom; to wage war with his own best interests in time and eternity; to provoke and insult the living God; and, by habitual sin, to prepare himself only for a state of misery, be evidences of insanity, every sinner exhibits them plentifully.
It was from this notion of the word, that the Latins termed repentance resipiscentia, a growing wise again... Repentance, then, implies that a measure of Divine wisdom is communicated to the sinner, and that he thereby becomes wise to salvation. That his mind, purposes, opinions, and inclinations, are changed; and that, in consequence, there is a total change in his conduct. It need scarcely be remarked, that, in this state, a man feels deep anguish of soul, because he has sinned against God, unfitted himself for heaven, and exposed his soul to hell. Hence, a true penitent has that sorrow, whereby he forsakes sin, not only because it has been ruinous to his own soul, but because it has been offensive to God.”
We forge ahead now with more writings from the Gentile physician Luke, this time in the Book of the Acts of the Apostles. I would like, first, to share with you a personal pet theory I have about who was the intended audience of both Luke's Gospel and The Book of Acts. We read in Luke 1:3: “It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus.” Commentators read this name and apparent title, “most excellent Theophilus,” and have concluded Luke was writing to someone of noble standing or aristocracy who had converted to Christianity. The title “most excellent” was reserved for such a one. Theophilus is named again as the intended recipient of Luke's Book of the Acts of the Apostles as we read in Acts 1:1: “The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach...” I think it is very interesting to note that Luke has dropped the title indicating nobility in this written work. Had Theophilus actually been a member of the aristocracy, Luke would have still used the title “most excellent,” here, as before. In the same way, Jimmy Carter has been out of elected office for over 38 years, yet he is still routinely addressed as “Mr. President.”
So who, then, was Theophilus?
My pet theory regarding Theophilus' identity is based first on the above that Luke did not continue the “most excellent” title, and also on the meaning of his name in Greek: “friend of, or, lover of God.” I believe that Theophilus did not actually exist as an individual. If the opening of Luke's writing were strictly and literally translated into English, it would read in Luke 1:3: “It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent lover of God.” I sincerely believe that Luke was writing one of the first “form letters,” addressed to all Christian converts. It's like the letters I have received in the mail from various Insurance Companies which address me, “Dear Safe Driver.” My theory is also supported by the fact that the name “Theophilus” is never named anywhere else in the Gospels, Acts or any Epistles. Theophilus is never quoted, or described as living in a certain city, or traveling anywhere, or doing anything. I believe he is Luke's form letter address for any person who has given his life to Jesus Christ, whom Luke addresses as “lover of God.” Theophilus, in my humble opinion, is each of you. He is me. Theophilus is every Christian in the last 2,000 years who has read, and been enriched by, and spiritually fed by what he has written! Bottom Line: It is just my pet theory that I wanted to share with you, tonight. It means nothing. I am likely wrong about his identity; no one's salvation hangs in the balance if I am right or wrong, or if you either agree or disagree with me. IF, however, he did exist, and you run into him in the Resurrection after Jesus returns, please bring him, and introduce him to me. I would love to meet him! :-)
Ok. Let's get off this “Theophilus Rabbit Trail,” and get into the Book of Acts. We will begin where we find a unexpected reference to Jesus' words in His Sermon on the Mount, “Blessed are the peacemakers,” in Acts 7:26-27 : Stephen, one of the first ordained deacons, and the first Christian was reviewing the life of Moses when He was still a Prince in Egypt. He had avenged the maltreatment of a fellow-Hebrew by killing an Egyptian. Stephen continues, “And the next day he shewed himself unto them {the Israelites} as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?”
While being a Peacemaker is something that Jesus would have His followers be, the world is not open to peaceful resolutions to disputes. Notice how the above verse points out that the one who reacted unfavorably to Moses' attempt at peacemaking, was “he that did his neighbor wrong.” We must bear this in mind if we intervene to apply any Christian perspective to any worldly circumstance. To do so is to look for a gas leak with a match. We wrestle not against flesh and blood. That person who is the source of the problem is already being used and motivated by dark spiritual influences. When we blind him with the light of Truth and Peace, he comes out swinging!
The Sermon Bible writes, From the history of Stephen we learn:— I. That fidelity to truth provokes antagonism; holiness and sin are mutually repellent; love and selfishness are the opposites of each other; and sooner or later the followers of the one will come into collision with the votaries of the other. The opposition of the ungodly is one of the seals to the genuineness of our discipleship; and if we bear ourselves rightly under it, who can tell but that it may be the occasion of blessing to multitudes? The antagonism of our spiritual adversaries is valuable, in that it brings forth anew those traits of Christian character and points of Christian doctrine which otherwise would have been unobserved.”
Albert Barnes writes of Moses' words to those in contention, “Ye are brethren - You belong not only to the same nation, but you are brethren and companions in affliction, and should not, therefore, contend with each other. One of the most melancholy scenes in the world is that, where those who are poor, and afflicted, and oppressed, add to all their other calamities altercations and strifes among themselves. Yet it is from this class that contentions and lawsuits usually arise. The address which Moses here makes to the contending Jews might be applied to the whole human family in view of the contentions and wars of nations: 'Ye are “brethren,' members of the same great family, and why do you contend with each other?'”
As we move forward into the New Testament, let's notice Paul's words in Romans 12:18: “If it be possible, as much as lieth in you, live peaceably with all men.”
John Gill writes, “If it be possible, as much as lieth in you, live peaceably,.... Or be at peace, seek after peace, pursue it, and cultivate it. // with all men; with those that we are immediately concerned with, in a natural relation; so husbands should live peaceably with their wives, and wives with their husbands; parents with their children, and children with their parents; masters with their servants, and servants with their masters; and one brother, relation, and friend, with another: and so with all we are concerned with in a spiritual relation, as members of Christ, and in the same church state; such should be at peace among themselves, as we read in 1 Thessalonians 5:13:
Of that, the Preacher's Homiletical writes, “An important exhortation.—“And be at peace among yourselves.” Not simply be at peace with your pastor, but among yourselves. You are all the children of God. God is a God of peace. Discord, contention, and unquietness are fit only for the children of the devil. Live in godly unity as becometh the children of peace. This is a duty frequently enjoined. Let there be peace especially between the minister and his flock—no rivalry between ministers, no disputings and contentions among the people. There can be no prosperity where peace is absent.”
Cross-reference: “Colossians 3:15: “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.”
Of this, The Sermon Bible writes, “I. The region: where the ruling power touches and takes effect. "Your hearts." The heart, as it is called by a metaphor common to Scripture... is the regulator of the whole man. It means the will and the affections, as distinguished from the intellect. It is the choosing faculty, as distinguished from the knowing faculty. It is that in man which fastens impetuously on an object loved, without waiting in all cases for a decision of the judgment whether the object be worthy. It is by the heart that the attitude is determined, the path traced out, and the impulse given. When the heart is drawn in one direction, the whole man follows. The rush of an evil heart’s affections, like other swollen streams, will not yield to reason. When God by His Word and Spirit comes to save, He saves by arresting the heart and making it new.
II. The reign: the manner in which the heart is possessed and controlled. "Rule." The word translated "rule" in the text occurs nowhere else in the Scripture. It is borrowed from the practice of the Greeks at their great national games; and relates to the prize for which the athletes contended in the stadium. The prize giver exercised over the runners or wrestlers a kind of rule. By the display of the prize he held, he led, he impelled them. They felt the impulse, and gave their whole being over to its sway. The word which designated the power and office of the president is the "rule" of our text. This is the kind of rule which Man’s maker applies to man’s heart.
III. The ruler: the power that sways a human heart, and so saves and sanctifies the man. "The peace of God." (1) It is God and no idol that should rule in the human heart. (2) God’s peace holds a heart from sin, and rules it in holiness.
W. Arnot, Roots and Fruits, p. 415.
Colossians 3:15
The Peace of God... The word "peace" is that which is most frequently employed in the Scriptures to set forth the blessedness of the righteous. Peace suggests the idea of what is calm, deep, tranquil, unruffled, something that may be in its nature divine and in its character permanent. I. Religious peace may be denominated the peace of God, because, in one sense, or in some of its higher elements, it is that for which God made and constituted man at first. It is an approach towards the realisation of God’s original idea of the happiness of humanity, for it springs from intercourse with God.
II. Religious blessedness, as now experienced by humanity, is the peace of God, because it is the result of His merciful interposition for man, as well as the realisation of His original idea respecting him. This blessedness is referred thus directly to God, because it is by God’s grace that it is possible; because it is by the gift of His Son that it is procured; and because it is through the application of His truth that it is produced. It consists in the hope of forgiveness of sin and the exercise of filial trust and confidence, through the restoration and re-establishment of those ruptured relations which sin had broken.
III. The blessedness of the spiritual life in man is the peace of God, because in addition to its including something of that for which God Originally designed him, it is that which is immediately imparted or produced by God’s Holy Spirit, and is thus in some degree of the nature of a divine donation.
IV. Religious peace is "the peace of God" because it is sustained, nourished, and enlarged by those acts and exercises, private and public, which bring the soul into contact with God.
T. Binney, Penny Pulpit, new series, No. 605.
References: Col_3:15.—Spurgeon, Sermons, vol. xxviii., No. 1693: F. D. Maurice, Sermons, vol. ii., p. 19; W. Page, Christian World Pulpit, vol. xxv., p. 171; F. W. Robertson, Sermons, 3rd series, p. 130; J. H. Wilson, The Gospel and its Fruits, p. 259.”
saints should live peaceably in the neighbourhood, towns, cities, and countries, where they dwell, and show themselves to be the quiet in the land; should pray for the peace of the place where they are; and do all that in them lies to promote it, by living themselves peaceably and quietly, in all godliness and honesty; yea, they should live peaceably with their very enemies, "if it be possible"; which is rightly put, for there are some persons of such tempers and dispositions, that it is impossible to live peaceably with; for when others are for peace, they are for war;
and in some cases it is not only impracticable, but would be unlawful; as when it cannot be done consistent with holiness of life and conversation, with the edification of others, the truths of the Gospel, the interest of religion, and the glory of God; these are things that are never to be sacrificed for the sake of peace with men: the apostle adds another limitation of this rule, "as much as lieth in you"; for more than this is not required of us; nothing should be wanting on our parts; every step should be taken to cultivate and maintain peace; the blame should lie wholly on the other side; it becomes the saints to live peaceably themselves, if others will not with them.”
Another aspect of Peace and being a Peacemaker is found in Romans 12:18-20: “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 21 Be not overcome of evil, but overcome evil with good.”
Adam Clarke writes, “Dearly beloved, avenge not yourselves - Ye are the children of God, and he loves you; and because he loves you he will permit nothing to be done to you that he will not turn to your advantage. Never take the execution of the law into your own hands; rather suffer injuries. The Son of man is come, not to destroy men’s lives, but to save: be of the same spirit. When he was reviled, he reviled not again. It is the part of a noble mind to bear up under unmerited disgrace; little minds are litigious and quarrelsome.
Give place unto wrath - Leave room for the civil magistrate to do his duty, he holds the sword for this purpose; and if he be unfaithful to the trust reposed in him by the state, leave the matter to God, who is the righteous judge: for by avenging yourselves you take your cause both out of the hands of the civil magistrate and out of the hands of God. I believe this to be the meaning of give place to wrath, punishment; the penalty which the law, properly executed, will inflict. This is well expressed by the author of the book of Ecclesiasticus, 19:17: Admonish thy neighbor before thou threaten him, and, not being, angry, Give Place to the Law of the Most High.
Vengeance is mine - This fixes the meaning of the apostle, and at once shows that the exhortation, Rather give place to wrath or punishment, means, Leave the matter to the judgment of God; it is his law that in this case is broken; and to him the infliction of deserved punishment belongs. Some think it means, “Yield a little to a man when in a violent passion, for the sake of peace, until he grow cooler.” I will repay - In my own time and in my own way. But he gives the sinner space to repent, and this longsuffering leads to salvation.
Still in the Epistle to the Romans, we read in Romans 14:19: “Let us therefore follow after the things which make for peace, and things wherewith one may edify another.”
Of this, John Gill writes, “Let us therefore follow after the things, Since the kingdom of God is in part peace, and the man that serves Christ in this, as in other things, is accepted with God, and grateful to men, the apostle very pertinently exhorts to seek after such things,
which make for peace: not with God, for, for a sinful creature to make peace with God is impracticable and impossible, nor is there any exhortation to it in all the word of God; and if there was, it would be unnecessary here; since the persons here exhorted were such for whom peace with God was made by Christ, and who had a clear and comfortable sense of it in their own souls; and besides, for any to be put upon, or to attempt to make their peace with God, must highly reflect upon the methods of God's grace, in reconciling sinners to himself; and be injurious to the blood, sacrifice, and satisfaction of Christ, by which only peace is made: but the apostle means, either what makes for a man's own peace, or for the peace of others;
the things which make for a man's own peace in his own conscience distressed with sin, are looking to, and dealing with the blood of Christ, which speaks peace and pardon; and the righteousness of Christ, which being apprehended by faith, a soul has peace with God through Christ; and also an embracing the Gospel, and the truths of it, which direct to Christ, which publish peace, and are the means of increasing and establishing a solid and well grounded peace, on the free grace of God and merits of Christ: attending on ordinances, and exercising a conscience void of offence towards God and men, are means of continuing and promoting a man's peace; he enjoys peace in them, though he do not derive it from them; yea, in the peace of others, is a man's own peace;
and this is what is chiefly meant, a pursuing of things which make for the peace of others; of all men, and especially of saints; this is what should be eagerly followed after, closely pursued, and all ways and means should be made use of, to promote and secure it: this is the will of God; it is well pleasing to Christ, and a fruit of the Spirit; it is one part of the Gospel dispensation; church fellowship cannot be profitable and pleasant without it; it suits with the character of saints, who are sons of peace; and agrees with their privileges they enjoy, or have a right unto, as spiritual peace here, and eternal peace hereafter;
and things wherewith one may edify another. The church is often compared to a building, to a temple, a city, an house, and saints are the materials thereof; who are capable of being edified, or built up, yet more and more, both by words and by deeds; by words, by the ministry of the word, which is set up and continued among other things, for the edifying of the body of Christ; by praying with, and for each other; and by Christian conversation, about the experience of the grace of God, and doctrines of the Gospel, whereby saints may be useful in building up one another in their most holy faith; and so likewise by avoiding all filthy, frothy, and corrupt communication; all angry words and wrathful expressions, which tend not to profit, and are not for the use of edifying, but the contrary:
moreover, edification is promoted by deeds, by acts of charity, or love; for charity edifies not by bare words but by loving in deed and in truth, by serving one another in love; for the spiritual body of Christ his church, makes increase unto the edifying of itself in love; and also by laying aside the use of things indifferent, when disagreeable to any of the brethren; for though all things may be lawful to be done by us, yet all things do not edify the brethren; and things which make for the edification of the body, as well as our own, are diligently to be sought after. The Vulgate Latin version, and some copies, read, "let us keep", or "observe those things wherewith one may edify another.”
Let's move next into Paul's first epistle to the Corinthians. (This is actually his second epistle to them, but that would risk a rabbit trail, so let's just call it his first letter.) We read in 1 Corinthians 14:33: “For God is not the author of confusion, but of peace, as in all churches of the saints.”
Of this, Albert Barnes writes, “God is not the author of confusion - Margin, “Tumult,” or “unquietness.” His religion cannot tend to produce disorder. He is the God of peace; and his religion will tend to promote order. It is calm, peaceful, thoughtful. It is not boisterous and disorderly.
As in all churches of the saints - As was everywhere apparent in the churches. Paul here appeals to them, and says that this was the fact wherever the true religion was spread, that it tended to produce peace and order. This is as true now as it was then. And we may learn, therefore: (1) That where there is disorder, there is little religion. Religion does not produce it; and the tendency of tumult and confusion is to drive religion away. (2) True religion will not lead to tumult, to outcries, or to irregularity. It will not prompt many to speak or pray at once; nor will it justify tumultuous and noisy assemblages. (3) Christians should regard God as the author of peace. They should always in the sanctuary demean themselves in a reverent manner, and with such decorum as becomes people when they are in the presence of a holy and pure God, and engaged in his worship. (4) All those pretended conversions, however sudden and striking they may be, which are attended with disorder, and confusion, and public outcries, are to be suspected. Such excitement may be connected with genuine piety, but it is no part of pure religion. That is calm, serious, orderly, heavenly. No person who is under its influence is disposed to engage in scenes of confusion and disorder. Grateful he may be, and he may and will express his gratitude; prayerful he will be, and he will pray; anxious for others he will be, and he will express that anxiety; but it will be with seriousness, tenderness, love; with a desire for the order of God’s house, and not with a desire to break in upon and disturb all the solemnities of public worship.”
Let's go next to 2 Corinthians 13:11: “Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.”
John Gill writes of this: “Finally, brethren, farewell,.... Or "rejoice", with spiritual joy in Christ, their Saviour and Redeemer; in his person, in whom they were accepted; in his righteousness, by which they were justified; in his blood, by which they were washed and cleansed; and in his fulness, from which they were supplied; and particularly, that they had such a faithful monitor, such an hearty well wisher of their souls' welfare, and who was so naturally and affectionately concerned for their good:
be perfect; seek after perfection in knowledge, grace, and holiness, and in the performance of good works: or "be restored"; or jointed and knit together, as before; let every difference subside, all breaches be made up, every member take and fill up his place, and all things be done decently and in order:
be of good comfort; or "exhort" one another to the diligent discharge of duty, to love and good works; or comfort one another in all distresses, inward and outward, both by words and deeds, according to the ability God has given; or take comfort, be of good heart, do not refuse to be comforted either by God or men.
Be of one mind; in religious sentiments, in the doctrines and principles of grace, and ordinances of the Gospel; for as there is but "one Lord" to be believed in, so there is, and ought to be, but "one" system of "faith" to be received, and "one baptism" to be administered in one and the same way, to one and the same sort of persons; which sameness of judgment, in faith and worship, is very necessary to church communion, and the comfort of it; for how can two, and much less more, walk comfortably together, unless they are agreed in these things?
Live in peace both with them that are without, and them that are within, with all men, and with the members of the church; which to do, is to the credit of religion, the comfort of church members, and the joy of Christ's ministers:
and the God of love and peace shall be with you; he who is love itself, and has loved his people with an everlasting love, and who is the author and donor of spiritual and eternal peace, and who has called his people to peace, and expects and requires it among themselves, and all men, will grant to such his gracious presence; than which nothing can be more grateful and desirable.”
In Ephesians 4:1-3, we read: I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace.”
Albert Barnes writes, “The unity of the Spirit - A united spirit, or oneness of spirit. This does not refer to the fact that there is one Holy Spirit; but it refers to unity of affection, of confidence, of love. It means that Christians should be united in temper and affection, and not be split up into factions and parties. It may be implied here, as is undoubtedly true, that such a unity would be produced only by the Holy Spirit; and that, as there was but one Spirit which had acted on their hearts to renew them, they ought to evince the same feelings and views. There was occasion among the Ephesians for this exhortation; for they were composed of Jews and Gentiles, and there might be danger of divisions and strifes, as there had been in other churches. There is “always” occasion for such an exhortation; for: (1) “unity” of feeling is eminently desirable to honor the gospel; and, (2) There is always danger of discord where people are brought together in one society. There are so many different tastes and habits; there is such a variety of intellect and feeling; the modes of education have been so various, and the temperament may be so different, that there is constant danger of division. Hence, the subject is so often dwelt on in the Scriptures, and hence, there is so much need of caution and of care in the churches.
In the bond of peace - This was to be by the cultivation of that peaceful temper which binds all together. The American Indians usually spoke of peace as a “chain of friendship” which was to be kept bright, The meaning here is, that they should be bound or united together in the sentiments and affections of peace. It is not mere “external” unity; it is not a mere unity of creed; it is not a mere unity in the forms of public worship; it is such as the Holy Spirit produces in the hearts of Christians, when it fills them all with the same love, and joy, and peace in believing.”
Moving forward, we read in Hebrews 12:14, “Follow peace with all men, and holiness, without which no man shall see the Lord:”
John Gill writes, “Follow peace with all men,.... That are in a natural and domestic relation to one another, being of the same family; and that are in a civil and political one, being of the same nation, city, or society; and that are in a spiritual one, being members of the same church; or, if not, yet being saints, and though in some things different in judgment; yea, even peace is to be followed with enemies, as much as in us lies: to "follow peace", signifies an eager pursuit after it, in the use of proper means; exerting the utmost of a man's power to attain it, in all things possible: many things serve to enforce this upon the saints; this is most agreeable to all the three divine Persons; to God, who is the God of peace;
to Christ, the Prince of peace; and to the Spirit, one of whose fruits is peace; and to the characters of the saints, who are sons of peace, and who are called to peace, and who make a profession of the Gospel of peace; and to the privileges they enjoy, being interested in the covenant of peace, partaking of spiritual peace now, and being entitled to eternal peace hereafter: and this agrees with the sayings and counsels of the ancient Jews. It was a saying of Hillell (r), who lived about the times of Christ;
and holiness: this being added to peace, shows that peace is no further to be followed than is consistent with holiness; and holiness here does not design any particular branch of holiness, as chastity of the body and mind, but the whole of holiness, inward and outward; and intends true holiness, in opposition to ceremonial holiness, which the Hebrews were fond of, and pursued after: it means even perfect holiness; for though holiness is not perfect in this life, yet it will be in heaven; and there is a perfection of it in Christ; and it is to be followed after, by going to Christ for more grace, and exercising faith upon him, as our sanctification; and by eager desires that the Spirit of God would sanctify us more and more, and enable us, by his grace and strength, to walk in the way of holiness...”
(r) Pirke Abot, c. 1. sect. 12. (s) T. Bab. Sanhedrin, fol. 6. 2. & Gloss. in T. Bab. Yoma, fol. 71. 2. (t) Vajikra Rabba, sect. 9. fol. 153. 1, 2.
Lastly, Nave's Topical Bible identifies James 3:17-18 as the last occasion listed. There, we read: “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace.”
Of this Matthew Henry writes, “We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath: But the wisdom that is from above is first pure, then peaceable. Observe here, True wisdom is God's gift. It is not gained by conversing with men, nor by the knowledge of the world (as some think and speak), but it comes from above. It consists of these several things: - It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life. The wisdom that is from above is peaceable. Peace follows purity, and depends upon it.
Those who are truly wise do what they can to preserve peace, that it may not be broken; and to make peace, that where it is lost it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable. It is gentle, not standing upon extreme right in matters of property; not saying nor doing any thing rigorous in points of censure; not being furious about opinions, urging our own beyond their weight nor theirs who oppose us beyond their intention; not being rude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these.
Heavenly wisdom is easy to be entreated; it is very persuadable, either to what is good or from what is evil. There is an easiness that is weak and faulty; but it is not a blamable easiness to yield ourselves to the persuasions of God's word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it and where a good end may be answered by it. Heavenly wisdom is full of mercy and good fruits, inwardly disposed to every thing that is kind and good, both to relieve those who want and to forgive those who offend, and actually to do this whenever proper occasions offer.
Heavenly wisdom is without partiality. The original word signifies to be without suspicion, or free from judging, making no undue surmises nor differences in our conduct towards one person more than another. The margin reads it, without wrangling, not acting the part of sectaries, and disputing merely for the sake of a party; nor censuring others purely on account of their differing from us. The wisest men are least apt to be censurers. That wisdom which is from above is without hypocrisy. It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself.
O that you and I may always be guided by such wisdom as this! that with Paul we may be able to say, Not with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world. And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost. For light is sown for the righteous, and gladness for the upright in heart; and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.”
The Bible has so much to share with us regarding the Themes of War and Peace. As we conclude this Series, tonight, I recommend that we all do a review of each Installment. There were so many insightful comments made by many inspiring commentators. I know there were many profound observations that blazed brightly as I read them aloud weeks ago. I fear, however, that they have already dimmed to mere glowing embers in our memories. These wonderful insights and perspectives need to be reviewed, reignited, and meditated on, if we are to maximize the benefit of their application to our understandings, and to our daily lives.
This concludes this Evening's Discussion, “War and Peace, Part 9, Finale`."”
This Discussion was originally presented “live” on June 20th, 2018.