PAULUS.— See Sergius Paulus.
PEACE.— The etymology of the Greek word
(Ip-flvT) is variously given as from elpav ( = Lat. serere), ' to fasten together,' or from ei'pai' (cf. Lat. senno), ' to speak.' Besides the noun the following forms of the root occur in the writings of the Apostolic Age: etprjveveiv, 'to keeri tlie peace' (never transitive, 'to reconcile') (Mk 9™, Ro 12", 2 Co 13", 1 Th 5'^); dp-qvoTroids, 'peacemaker' (Mt 5"), on which see below ; eiprtvoTrouXv, ' to make peace ' (Col 1"°), dpTjvmb^, ' peaceable ' (Ja 3") ; for the meaning in He 12" see below.
The noun dprifr) occurs in all the NT writings except .John, but the preponderant and most char- acteristic use is in the Pauline Epistles. It derives its peculiar signilicance from the OT DiS^ and cognate forms. In extra-biblical Greek elp-nvij 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 awoi'Sal is used. The LXX puts elpi-p/r) for six other words besides oi"?^ (cf. opv' in 1 Ch 4*). It is of prime import- ance to notice that in Hebrew and the cognate lan- guages Di'??' is not a word formed for or originally associated with the cessation of hostilities. The root uha 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 zha denotes originally ' wholeness,' ' integrity.' Tills is applied to inorganic things, e.g. unhewn stones (Dt 27^), also metaphorically to such things as labour (1 K 7"), wages (Ru 2'°), and spiritually to disposition (Is .38') and sin (Gn 15"). Further, it is used of artilicially produced olijects in the sense of being unbroken, uninjured (Dt'_'5", Pr II'). In relation to organic processes it stands for he.'ilth (Gn 29"), 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 one's actions and interests in gener.al enters like- wise into this usage (Gn 41"'). The Piel species of
the verb has two main sifmifioations — the religious one of performing a ritu.-u obligation (Dt 23-''-'), and the forensic one of recompensing, aensu mnlo of punisliinent (.Ier25") or of trade-exchange (Ph 37'-'). In both re!ii)cct8 the transaction is viewed as an integrating process, the paj'ment rounding oil, rendering comiilote the votive stale or the compen- satory relationship. In dependence on the ritual usage the name D'oJ'^f' for one class of sacrifice will probably have to be explained, for these olt'erings were either votive oll'erings or sacrifices for thanks- giving in general. The IIii>hil and Hoplial forms of the verb are largely denominatives from the noun in its specialized meaning ' peace,' but they also signify ' to give execution to apian or purpose ' — again the idea of integration (Dt 20'-, Job 5^ 23'S Is 44'-«- =»). 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 (1 S V*).
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 main- tains for His people is 'integrity,' 'soundness,' 'prosperity' in the widest sense (Is 45', Jer 'J9'). Even when 'peace' occurs in antithesis to war the associations are not purely negative. The posi- tive blessings consequent upon the cessation of war are included (Jer 4'°, Zee S""-). Peace as a religious bonum applies to the sjjhere of nature as well as of politics, and the former as well as the latter plays an important part in eschatological prophecy (Hos 2-""-, Is 2'-* [=Mic 4'-i>] 9'>- «, Mic 56. iu-i»_ 2ec 9"- '"). The idea of peace in relation to God Himself, in distinction from peace in other relations, given or guaranteed by (!od, seems to occur in the OT only in Ps 85' (but cf. Is 4S-^ 57-').
In the NT (Ip-qv-n has a two-fold religious ai)plica- tion. 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 man's piirt, 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 ' (I4o 5'" 11=», Col 1-'), 'reconciliation' (Ro S"*- " ll'», 2 Co 518.19.2(1^ Col 1'-'), and 'peace' (Ro 5' 8« 14"). Although the subjective, emotional experience of an inner state of peace is inseparable from this dp-fivr] trphi Ofdv, 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 Ro 5' is the subjunctive dp-nvriv Ix'^/J.e", ' let us have peace,' for this cannot, any more than the KaTa\Xil77;Tf rij) 6eif of 2 Co 5", relate to the cultivation of a peaceful disposition to« ards 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 dp-qpr) in the purely subjective sense either of dis- )iosition or 01 experience (cf. Ro 15" with 14"). [n Ph 4', Col 3" peace is represented as guarding tlie hearts and tliouglits and ruling in the hearts. This must be understood of objective peace |iersoni- fied, and the result ascribed to this inlluence exer- cised by iicace covers far more than a feeling of tranquillity. As applied to the fellowship be- tween believers mutually, peace is a social conceji- tion, including the elements of harmony and