From Anstey’s Doctrinal Definitions:
There are at least seven aspects to peace in the Scriptures—some relating to the believer’s standing before God, some relating to the believer’s state, and one to the future state of the world under the public reign of Christ. Some of these aspects are positional, others are practical, and the last is prophetical (yet to be fulfilled).
Peace In Connection With The Believer’s Standing
A. P. Cecil pointed out that there are three parts to the believer’s standing in peace. All three of these things belong to us the moment we believe the gospel and are sealed with the Holy Spirit. They are:
Peace with God (Rom. 5:1)
This is an external "peace" that exists between God and the believer as a result of being “justified by faith.” It is an outward prevailing condition between two parties that were once alienated. Similarly, when two nations are at war, there is no peace. But if peace is made between them, the war is over; hostilities cease and foes are changed to friends. This is exactly what has happened with the believer through faith in the death and resurrection of the Lord Jesus Christ. There no longer exists a separation between us and God; a condition of “peace with God” now prevails.
Some people think that the sinner needs to make his peace with God. They will say, "Make your peace with God." However, we cannot make peace with God because we are not able to offer to the claims of divine justice what is necessary to make it. Thankfully, God has undertaken to secure it for the believer. The Bible teaches that this peace has been made for men by Christ's work on the cross (Col. 1:20). Thus, all we have to do is to believe God's testimony concerning that fact, and “being justified by faith, we have peace with God through our Lord Jesus Christ.”
This aspect of peace is an objective reality, not a subjective feeling or a state of mind. Thus, it is not an inward peaceful feeling in the soul of the believer, as some people think. Peaceful feelings can come and go, depending on circumstances and a person’s state of soul, but they have no part of the believer's justification and of his “peace with God.” Peace with God is an abiding condition in which the believer dwells with God. It is as sure and unshakable as its foundation—the death and resurrection of Christ. Romans 5:1 is not speaking of our enjoyment of our peace with God, but rather of the fact that we have peace with God. This peace does not depend upon our state of soul. Nor can it be lost by our shortcomings and failures in the path of faith, because it is an eternally settled thing, and inseparably connected with our position before God. Hence, we do not have more of this peace by walking in communion with the Lord, nor do we have less of it if we don't walk with Him.
Peace of Deliverance (Rom. 8:6)
This aspect of peace is an inward thing. It has to do with the believer being brought to rest in his soul concerning the guilt of his sins. It is a peace in the soul of the believer resulting from knowing acceptance (Rom. 8:1) and deliverance (Rom. 8:2-4). Thus, the believer has a deep sense of being liberated from judgment, and this causes peace and rest to fill his soul. This inward aspect of peace is often confused with the external peace with God mentioned above.
Acceptance has to do with understanding what was accomplished in the finished work of Christ on the cross and the place that He has at the right hand of God. Resulting from His resurrection and ascension, the Lord now stands in a place before God that is beyond condemnation. And, due to the indwelling of the Spirit of God in the believer, the believer is “in Christ” (Rom. 8:1, etc.). “In Christ” is a technical term used in Paul’s doctrine to denote the believer being “in Christ’s place before God” (Eph. 1:6). Thus, he is as accepted as Christ is accepted (1 John 4:17). (See Acceptance and In Christ.)
Deliverance has to do with the Spirit in the believer effecting a liberation in his soul from the power of sin (Rom. 8:2-4). This does not mean that he can no longer sin, but that there is a power in him that enables him to live without sinning, if he walks in the Spirit. This is so by virtue of “the law [principle] of the Spirit of life in Christ Jesus” acting in the believer to override the inclinations of the flesh. J. N. Darby remarked that when a soul gets this peace, he never really gets into soul trouble again regarding doubts of his salvation. (See Deliverance.)
Racial Peace (Eph. 2:14-15)
This refers to the condition of peace existing among the fellow-members of the body of Christ, even though their former positions as Jews and Gentiles were poles apart. The great work of reconciliation to God through the blood of Christ (Eph. 2:13), has not only brought the believer nigh to God, but also into union with the other members of Christ’s body. Thus, the long-standing differences that have existed for centuries between Jews and Gentiles have been annulled; they are now in union together in the body of Christ by the indwelling Spirit.
As mentioned, all three aspects of our standing in peace are ours the moment we believe the gospel and are sealed with the Holy Spirit.
Peace In Connection With The Believer’s State
When the believer’s state of soul is right, and he is walking in fellowship with the Lord, there are certain aspects of practical peace that He will enjoy. These all have to do with the believer’s state. If, however, he neglects to walk with the Lord, he will not have these aspects of peace:
The Peace of God (Phil. 4:7)
This refers to the state of tranquility in which God Himself dwells. He sees and knows all the strife and trouble that goes on in this world, but none of those things disturb the peace He dwells in. It is not that He is indifferent to it—He is very concerned about the suffering, sorrow, violence, etc., and will set it all right one day—but it does not upset His peace. Paul teaches in Philippians 4 that God would have us to live in the very peace that He lives in so that our minds and hearts would not be disturbed by the upsetting circumstances through which we pass in this world. Paul says that we are to bring everything that concerns and troubles us to God in prayer and to make our “requests” known to Him (Phil. 4:6). He does not say that God will necessarily give us everything that we ask for, but that He will give us His peace in these stressful situations of life (Phil. 4:7). Paul goes on to say that not only will we have “the peace of God” in our souls, but we will also have “the God of peace” with us in our circumstances (Phil. 4:9). That is, He will grant us a special sense of His presence. Compare Daniel 3:24-25. W. Scott said, “Oh to have Him as your travelling companion; constantly at your side; your guide; keeper and friend—the God of peace!” (Young Christian, vol. 5, p. 128).
We can never lose our “peace with God,” for it is inseparably connected with our position before God in Christ. But if we do not bring our concerns and troubles to God in prayer, we will lose out on having the “peace of God” in our souls, and will be troubled about many things in the vicissitudes of life (Luke 10:41).
The Peace of Christ (John 14:27; Col. 3:16)
This refers to the state of peace in which the Lord Himself lived when He walked through this world. None saw trouble as He did and none suffered like Him. The sorrows He experienced due to the hatred and the rejection of men weighed upon His heart. Yet He took it all in perfect calmness, without being stoical. This calmness came from His accepting of those circumstances from the hand of His Father in perfect submission (Matt. 11:26). Thus, He lived in peace (Mark 14:61; 15:3-5) and slept in peace (Mark 4:37-41), and at the end of His pathway on earth, He gave that peace to His followers (John 14:27), for they would have to pass through the same hostile world.
The difference between the peace of Christ and the peace of God is that the peace of God results when we bring our troubles and difficulties to God in prayer, whereas the peace of Christ results from our taking our troubles and difficulties from God in submission.
Peace Among Brethren (Rom. 14:19; 2 Cor. 13:11; Eph. 4:3; 1 Thess. 5:13; 2 Thess. 3:16; 2 Tim. 2:22; Heb. 12:14; James 3:18; 1 Peter 3:11)
This aspect of peace has to do with happy, peaceful conditions existing among brethren. The psalmist said, “Behold how good and how pleasant it is for brethren to dwell together in unity” (Psa. 133:1). While this is actually speaking of the tribes of Israel dwelling together peaceably, the principle is applicable to Christian brethren too. Satan is doing all that he can to disturb the peace among brethren. The saints in each local assembly, therefore, must “work out” their “own salvation” from his evil inroads among them by having the humility of Christ and each esteeming the other better than themselves (Phil. 2:12).
World Peace (Psa. 72:3, 7; 147:14; Luke 2:14)
This has to do with peace among the nations on earth. It is something that kings and governors and politicians have sought to bring about for thousands of years, but all have failed. Scripture tells us that world peace will be brought about by the judgments of the Lord at His Appearing. It says, “When Thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isa. 26:9). At that time, the Lord will “make wars to cease to the end of the earth” (Psa. 46:9).
Many Christians believe that they should be doing what they can to bring peace into the world in this present Day of Grace. They see it as their Christian duty. Hence, they engage in politics, they support the bearing of arms, they get involved in protesting unrighteous acts in society, etc. This mistaken thinking has its origins in Reformed (Covenant) Theology, which teaches that the kingdom of Christ will be brought in through Christian preaching and influence. These ideas have worked their way into almost every sector of the Christian profession today. However, while the Bible teaches that we should seek to live peacefully among the people of this world (Rom. 12:18; 1 Tim. 2:1-2), it does not teach us to involve ourselves in its political affairs, because we are merely pilgrims passing through it (1 Peter 2:11). The Bible assures us that while this world will surely be set right through force in the judgments of the Lord, the Day of Grace is not the time for it. The Lord taught that as long as He was rejected by this world, His followers were not to “fight” in issues of righteousness in society (John 18:36; Rev. 13:10; Matt. 26:52). It is a hopeless cause because Scripture teaches that the world will continue to get worse, morally and spiritually, until the Lord intervenes in judgment (2 Tim. 3:13). We are, therefore, to wait for Christ’s Appearing when He will set the world right through judgment (Acts 17:31; 2 Thess. 1:7-9; Rev. 11:15). At that time, He “shall bring peace to the people” of this whole world (Psa. 72:3).