Romans 5:1

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
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AD 400
Faith gives us peace with God, not the law. For it reconciles us to God by taking away those sins which had made us God’s enemies. And because the Lord Jesus is the minister of this grace, it is through him that we have peace with God. Faith is greater than the law because the law is our work, whereas faith belongs to God. Furthermore, the law is concerned with our present life, whereas faith is concerned with eternal life. But whoever does not think this way about Christ, as he ought to, will not be able to obtain the rewards of faith, because he does not hold the truth of faith. Commentary on Paul’s Epistles.

George Leo Haydock

AD 1849
Pacem habeamus. In the common Greek copies we read echo men, habemus. But in other manuscripts echo men, as St. Chrysostom must have read by his commentary, meke Ver. 19. See St. Chrysostom, hom. x. p. 73. Ed Savil. eis uiothesian echthemen . kai egenometha adelphoi tou monogenous

George Leo Haydock

AD 1849
The apostle proceeds in this chapter to show how great a benefit it is to be truly justified by the coming of Christ. Let us have peace with God. That is, says St. Chrysostom, by laying aside all contentions. Or let us have peace with God by sinning no more. And this peace we may have under the greatest tribulations, which conduce to our greater good, to an increase in virtues, in patience, in hope, in the love of God (Witham)

John Chrysostom

AD 407
What does it mean to have peace? Some say that it means that we should not fall out with one another because of disagreements over the law. But it seems to me that he is speaking much more about our current behavior…. Paul means here that we should stop sinning and not go back to the way we used to live, for that is to make war with God. How is this possible? Paul says that not only is it possible, it is also reasonable. For if God reconciled us to himself when we were in open warfare with him, it is surely reasonable that we should be able to remain in a state of reconciliation.

Tertullian of Carthage

AD 220
It is a distinction of dispensations, not of gods. He enjoins those who are justified by faith in Christ and not by the law to have peace with God.

Thomas Aquinas

AD 1274
After showing the need for Christ’s grace, because without it neither the knowledge of the truth benefited the Gentiles nor circumcision and the Law benefited the Jews unto salvation, the Apostle now begins to extol the power of grace. Concerning this, he does two things. First, he shows what goods we obtain through grace; secondly, from what evils we are freed by it, there [v.12; n. 406] at Therefore as through one man. In regard to the first he does two things. First, he indicates the manner of reaching or the way by which we come to grace; secondly, the good things we obtain through grace, there [v. 2b; n. 384] at And we glory in the hope of glory. 196 In regard to the first he does two things. First, he exhorts to the due use of grace; secondly, he shows us the entrance to grace, there [v. 2; n. 383] at Through whom we have access. 382. First, therefore, he says: It has been stated that faith will be reckoned as justice to all who believe in Christ’s resurrection, which is the caus...

Knowing this first, that no prophecy of the scripture is of any private interpretation - 2 Peter 1:20

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