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Jesus was asleep on a cushion in the stern, and the disciples woke him and asked, "Teacher, don't you care if we drown?" [1] The Gospel of Mark then states that: He then rebuked the wind, and said to the sea, "Peace! Be still!" Then the wind ceased, and there was a dead calm. He said to them, "Why are you afraid? Have you still no faith?"
The words Peace be with you (Ancient Greek: Εἰρήνη ὑμῖν 1]) is a common traditional Jewish greeting [5] (shalom alekem, or שלום לכם shalom lekom; [1] cf. 1 Samuel 25:6 [4]) still in use today; [3] repeated in John 20:21 & 26 [4]), but here Jesus conveys the peace he previously promised to his disciples (John 14:27; John 16: ...
This is the seventh precept that Jesus gave to his disciples, "that they should pray for peace for their host." If the house is deserving the peace prayed for will come to the house. [1] Lapide notes that peace is personified in this verse, as if the person of peace were rejected by the house and so left, taking the apostles with him. [2]
Jesus bestows peace on the disciples and commands them to love one another. The expression of the unity of love between Jesus and his Father, in the Spirit, as it applies to his disciples in the love of Christ, is a key theme in the discourse, manifested by several reiterations of the New Commandment: "love one another as I have loved you". [3]
Matthew 5:17 is the 17th verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount.One of the most debated verses in the gospel, this verse begins a new section on Jesus and the Torah, [1] where Jesus discusses the Law and the Prophets.
Chrysostom: "How then did He enjoin them, that when they should enter any house they should say, Peace be to this house, as also the Angels sung, Glory to God in the highest, on earth peace to men. (Luke 2:14) That is the most perfect peace when that which is diseased is lopped off, when that which introduces strife is taken away, for so only ...
Jesus speaks here, as in the preceding and following verses, more of a division in men’s personal response to him." [ 14 ] The text of Matthew's Gospel in the Book of Kells alters gladium , the Vulgate translation of makhairan "sword", to gaudium , "joy", resulting in a reading of "I came not [only] to bring peace, but [also] joy".
The first parable Mark relates is the parable of the sower, with Jesus perhaps speaking of himself as a sower or farmer, [4] and the seed as his word. Johann Bengel refers to Christ as the sower, along with others who proclaim the gospel, [5] but the Jamieson, Fausset and Brown commentary notes that the question, "who is the sower?"