Christian Art | Easter To Pentecost
John 14: 27-31 | King James Audio Bible | Daily Verses
27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.
30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.
31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.
In these Bible verses, Jesus begins his farewell to his disciples, and the chapter closes with the words: ‘Rise, let us go hence.’ The natural continuation would then be the verse which opens chapter 18: ‘When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.’ However, Jesus continues to teach his disciples through chapters 15 to 17. We are aware, then, of the rearrangements which seem to have taken place as John composed his Gospel. The following chapters build on the themes of farewell, of the glory to come, and of Jesus’ relationship with his Father, as John hands on to us more of Jesus’ teaching, so that we may understand more fully. Perhaps, through the preceding words, ‘Arise, let us go hence,’ we may feel ourselves more inclined to hear these teachings of Jesus in the context of his imminent departure, and with the sweet sorrow this entails.
The gift of peace, bequeathed to the disciples by Jesus, is of a quality distinct from civic peace, the peace of the world. Under Roman rule, the Pax Romana was enforced, often brutally, by an occupying power, and came with entrenched, institutionalized inequalities, between, for example, Roman citizens and the occupied Jews, and too between freemen and slaves.
The peace given to us by Jesus completely transcends the peace of the world. It is founded on justice and equality of worth, the human dignity of each and every one of us. It is our reconciliation with God and with our fellow man. It is serenity of mind, in faith, in hope, in love, in charity. It is a gift of God, a fruit of the Holy Spirit. This is the peace which we offer to each other as we celebrate the Eucharist.
While he has been on earth, Christ’s divine glory has been hidden behind his human nature. It is when, through his crucifixion, Jesus returns to his Father that he will be glorified, and in doing so will open the way to our eternal glory. For this reason, the disciples should rejoice at Jesus’ parting, however they are saddened, aware primarily of the physical separation that is to come. They have yet to learn that the gift of peace is to be completed through the parting of Jesus to go to be with his Father, and the descent of the Holy Spirit at Pentecost.
‘For just as the vine-stock supplies and distributes the virtue of its own inherent natural quality to the shoots, so too the only begotten Word of God implants in his people a sort of affinity with his own nature and that of the Father. By the gift of the Spirit they are united with him by faith and every kind of holiness. He nourishes them so that they become devout, and he moves them to knowledge of all virtue and good works.’ St Cyril of Alexandria
King James Audio Bible | Endnotes
The Peace Of Christ And The Prince Of This World
Jesus speaks to his disciples and Jesus tells them that he will leave them with a gift, the gift of his peace. Jesus explains that the peace he gives is not the same as the world’s peace, which is often fleeting and dependent on external circumstances. Instead, the peace that Jesus gives is a deep, abiding peace that comes from knowing and trusting in him.
Jesus tells his disciples that he will send the Holy Spirit to guide them and testify on his behalf. He also warns them that they will face persecution from the world because of their belief in him. He tells them that this persecution is not unique to them but is a result of the world’s hatred of him.
Catholic and Protestant theologians have reflected on the peace of Christ and the prince of this world. Saint Augustine believed that the peace of Christ is not something that can be found in the world but is a gift that comes from a deep relationship with God. Saint Augustine wrote: ‘Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee.’
Protestant theologian Martin Luther spoke of the peace of Christ as something that transcends the world. He wrote: ‘The peace of Christ is the only true peace. It is a peace that the world cannot give. It comes from knowing that our sins are forgiven and that we are reconciled to God.’
Despite the peace that comes from a relationship with Christ, Christians have faced persecution throughout history. This persecution is often the result of the world’s rejection of Christ and his message. In his book, The Cost Of Discipleship, theologian Dietrich Bonhoeffer writes about the cost of following Christ in a world that is hostile to his message. He says: ‘When Christ calls a man, he bids him come and die.’ Bonhoeffer himself was martyred for his faith during World War II.
Pope Francis has spoken often about the importance of peace, both within the Church and in the world. He has called on Christians to be peacemakers and to work towards a world that is free from violence and conflict. Protestant leaders, such as Rev. Billy Graham, have also emphasized the importance of peace in a world that is often marked by violence and division.
Followers Of Jesus Christ And The Prince Of This World
Jesus speaks of the prince of this world, referring to the Devil. He warns his disciples that the Devil is coming but has no power over him. In John 16:11, Jesus refers to the Devil as the prince of this world, saying that the Spirit will convict the world and the prince of this world will be judged.
Catholic and Protestant theologians have reflected on the influence of the Devil on the world and its people. They have recognized that the Devil offers false promises of peace, prosperity, and happiness, but in reality, his ultimate goal is to separate people from God and lead humanity towards sin and destruction. Put simply: the Devil wants to kill us.
Saint Thomas Aquinas wrote extensively on the Devil’s influence on the world. He believed that the Devil works to deceive people into thinking that worldly pleasures and material possessions are the key to happiness, when in reality they lead to emptiness and separation from God. Aquinas wrote: ‘The Devil does not tempt us with evils that appear to be evils, but under the appearance of good.’
Protestant theologian John Calvin recognized the danger of the Devil’s false promises. He wrote: ‘The world promises peace, but it is a false peace. It promises happiness, but it is a false happiness. It promises life, but it is a false life. These are the tricks of the Devil, who seeks to lead us astray.’
Despite the Devil’s influence on the world, Christians believe that the peace of Christ is stronger and more powerful. They recognize that the only true source of peace and happiness is found in a deep relationship with God. The Devil may offer false promises and temporary pleasures, but in the end, they lead only to destruction.
Pope Francis has spoken often about the danger of materialism and selfishness and has called on Christians to reject these false promises and work towards a world that is focused on the common good.
Billy Graham warned about the dangers of worldly pleasures and called on Christians to seek true happiness and fulfillment in a relationship with God.
It would be folly as Christians to ignore the reality of the Devil. He is pure evil – malice – and he seeks to kill us. Temptation comes from Satan – the Devil – and it is intended to lead us away from God. The Devil is a liar and his lies are so close to seeming truth. We must listen to the Gospel.
King James Audio Bible | KJV | King James Version King Herod There were several individuals named Herod who played significant roles in ancient history, particularly in the history of the Roman Empire and the region of Palestine. Here is a brief overview of the most notable Herods: Herod the Great: Also known as Herod I, he was a Roman client king of Judea, ruling from 37 BC to 4 BC. He is perhaps most famous for his role in the biblical story of the birth of Jesus, in which it is said that he ordered the slaughter of all male children in Bethlehem under the age of two in an attempt to kill the newborn Jesus. Herod Antipas: Also known as Herod II, he was the son of Herod the Great and ruled over Galilee and Perea, two regions in Palestine, from 4 BC to 39 AD. He is mentioned in the New Testament as the ruler who imprisoned John the Baptist and later had him beheaded. Herod Agrippa I: Also known as Herod III, he was the grandson of Herod the Great and ruled over Judea from 41 to 44 AD. He is mentioned in the New Testament as the ruler who imprisoned the apostle Paul. Herod Agrippa II: Also known as Herod IV, he was the great-grandson of Herod the Great and ruled over parts of Palestine and Syria from 50 to 100 AD. He is mentioned in the New Testament as the ruler who heard Paul’s defence before the Roman governor Festus. These rulers, who were known as the Herodian dynasty, were not Jewish but rather descended from a Greek family that had converted to Judaism. Despite this, they were appointed as rulers by the Roman Empire and were generally unpopular among the Jewish population due to their collaboration with the Roman occupation and their often brutal methods of rule. Herod The Great Herod the Great, also known as Herod I, was a Roman client king of Judea who ruled from 37 BC to 4 BC. He was born in 73 BC in Idumea, a region in southern Palestine, and was the son of Antipater the Idumean, an Edomite who had been appointed as a governor of Judea by the Roman general Pompey. Herod rose to power after the Roman general Julius Caesar appointed him as king of Judea in 40 BC. He consolidated his power over the next few years by defeating his rivals and establishing himself as the undisputed ruler of the region. As king, Herod embarked on a massive building program that included the expansion and renovation of the Temple in Jerusalem, the construction of the port city of Caesarea Maritima, and the fortification of several cities in Judea. He also commissioned the construction of a number of palaces and other buildings, including the famous Herodium, a palace-fortress located south of Jerusalem. Despite his many accomplishments, Herod was a controversial figure who was known for his harsh rule and his willingness to use violence to maintain his power. He was married several times and had a large number of children, several of whom he had executed when they posed a threat to his rule. One of the most famous stories associated with Herod is the biblical account of the birth of Jesus, in which it is said that he ordered the slaughter of all male children in Bethlehem under the age of two in an attempt to kill the newborn Jesus. According to the New Testament, Jesus was saved by his parents, who fled to Egypt, and later returned to Palestine after Herod’s death. Herod died in 4 BC at the age of 70, leaving a legacy as one of the most significant rulers in the history of ancient Palestine. Herod Antipas Herod Antipas, also known as Herod II, was the son of Herod the Great and ruled over Galilee and Perea, two regions in Palestine, from 4 BC to 39 AD. He was born in 20 BC and was named after his father’s patron, the Roman emperor Augustus. Like his father, Herod Antipas was known for his ambitious building projects, including the construction of the city of Tiberias on the Sea of Galilee and the expansion of the Temple in Jerusalem. He was also known for his political cunning and his ability to navigate the complex political landscape of the Roman Empire. Herod Antipas is mentioned in the New Testament as the ruler who imprisoned John the Baptist, a prominent religious figure who criticized Herod’s marriage to his sister-in-law, Herodias. According to the New Testament, John was eventually beheaded at the request of Herodias’ daughter, Salome, who danced for Herod and his guests at a banquet. Herod Antipas is also mentioned in the New Testament as the ruler who oversaw the trial and execution of Jesus. Although he initially wanted to release Jesus, he ultimately handed him over to the Roman authorities at the urging of the Jewish religious leaders. Herod Antipas’ rule came to an end in 39 AD when the Roman emperor Caligula exiled him to Gaul, modern-day France. He died in exile a few years later. Herod Agrippa I Herod Agrippa I, also known as Herod III, was the grandson of Herod the Great and ruled over Judea from 41 to 44 AD. He was born in 10 BC and was the son of Aristobulus and Bernice, two of Herod the Great’s children. Herod Agrippa I was well-educated and fluent in both Greek and Hebrew, and he was highly regarded by the Roman authorities for his loyalty and his ability to maintain order in Judea. He was appointed as king of Judea in 41 AD by the Roman emperor Claudius, who was impressed by his abilities and saw him as a reliable ally in the region. As king, Herod Agrippa I continued the building projects of his grandfather and expanded the Temple in Jerusalem. He also implemented a number of reforms aimed at improving the lives of the […]
Saint Ambrose, Bishop of Milan and Doctor of the Church, reflects on the soul’s journey toward God, urging believers to set their hearts on God alone. Echoing Christ’s teaching—’Where your treasure is, there will your heart be also’ (Matthew 6:21)—Ambrose emphasizes that God, who never refuses good gifts, calls us to seek God with our whole being. This recalls the Shema (Deuteronomy 6:4-5), which commands love for God with all our heart, soul, and strength [ … ]
Jesus’ public ministry begins as John the Baptist’s concludes, John being imprisoned by Herod for speaking out against the immorality of Herod’s sexual relationship with his brother’s wife. Mission comes with danger, and John the Baptist was not afraid. Nor now is Jesus. Indeed, Jesus begins to preach with the very same words with which John had warned the people to beware of their sins: Repent: for the kingdom of heaven is at hand [ … ]
