The ministry of John the Baptist 1 study
The beginning of the ministry in Galilee 20 studies
- 2From Judea to Galilee
- 3The return to Galilee
- 4Arrival in Capernaum in Galilee
- 5Difficulties in Nazareth
- 6The fulfillment of Isaiah's prophecy
From the second to the third Passover festival 67 studies
- 22Preaching in Galilee continues
- 23The question of John the Baptist's disciples about fasting
- 24The parables of the new cloth and the new wine
- 25The healing of the man with the paralysed hand
- 26The Pharisees plan to murder Jesus the Messiah
From the 3rd Passover to the start of the final week 17 studies
- 89The Messiah Jesus and Peter walk on the water
- 90Numerous Healings at Gennesaret
- 91Teaching of the Messiah Jesus about the bread of life
- 92The test of consecration
- 93Peter acknowledges Jesus as the Messiah
Jesus’ ministry: callings, miracles and teachings 1 study
Exorcisms 1 study
Healings 3 studies
Miracles 1 study
Word of a Friend 1 study
The ministry of John the Baptist
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PER037
A visit to Capernaum
After the wedding at Cana, Jesus the Messiah visits Capernaum with his family around 1 December 29. Only John reports this episode (John 2:12). He meets his disciples Peter, Andrew, James and John there and befriends Zebedee and Salome. This town later becomes the headquarters of his Galilean ministry. After this visit, he returns to Nazareth before joining John the Baptist at Aenon.
John 3.22-24 (King James Version) :After these things came Jesus and his disciples into the land of Judæa; and there he tarried with them, and baptized.And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized.For John was not yet cast into prison.King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
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PER045
From Judea to Galilee
Jesus leaves Judea for Galilee after John’s arrest, not out of fear but to begin his ministry fully. This marks a transition towards Galilee, where he receives a more favourable welcome.
Mark 1.14-15 (King James Version) :Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.King James Version (1769), domaine public — texte : eBible.org -
PER048
The return to Galilee
The article describes Jesus’ return to Galilee, drawing on the Gospels and key locations such as Capernaum and Nazareth. It explains how these journeys marked the beginning of a more strategic and influential ministry.
John 4.43-45 (King James Version) :Now after two days he departed thence, and went into Galilee.For Jesus himself testified, that a prophet hath no honour in his own country.Then when he was come into Galilee, the Galilæans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.King James Version (1769), domaine public — texte : eBible.org -
PER049
Arrival in Capernaum in Galilee
The article explores Jesus’ ministry in Capernaum, his base in Galilee, frequently mentioned in the Gospels. The town, where several disciples lived, served as the base for his Gospel activities.
John 6.24-71 (King James Version) :When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.Then said they unto him, What shall we do, that we might work the works of God?Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.For the bread of God is he which cometh down from heaven, and giveth life unto the world.Then said they unto him, Lord, evermore give us this bread.And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.But I said unto you, That ye also have seen me, and believe not.All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.For I came down from heaven, not to do mine own will, but the will of him that sent me.And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.The Jews then murmured at him, because he said, I am the bread which came down from heaven.And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?Jesus therefore answered and said unto them, Murmur not among yourselves.No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.Not that any man hath seen the Father, save he which is of God, he hath seen the Father.Verily, verily, I say unto you, He that believeth on me hath everlasting life.I am that bread of life.Your fathers did eat manna in the wilderness, and are dead.This is the bread which cometh down from heaven, that a man may eat thereof, and not die.I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.For my flesh is meat indeed, and my blood is drink indeed.He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.These things said he in the synagogue, as he taught in Capernaum.Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?What and if ye shall see the Son of man ascend up where he was before?It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.From that time many of his disciples went back, and walked no more with him.Then said Jesus unto the twelve, Will ye also go away?Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.And we believe and are sure that thou art that Christ, the Son of the living God.Jesus answered them, Have not I chosen you twelve, and one of you is a devil?He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.King James Version (1769), domaine public — texte : eBible.org -
PER050
Difficulties in Nazareth
The article explores Jesus’ return to Nazareth, where he faces the unbelief of his fellow townspeople. Although seen as the Messiah after his miracles in Capernaum, he is rejected, illustrating the proverb ‘No prophet is honoured in his own country.’
Mark 6.4 (King James Version) :But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.King James Version (1769), domaine public — texte : eBible.org -
PER051
The fulfillment of Isaiah's prophecy
Matthew 4:13–16 reports Jesus’ return to Capernaum in Galilee and interprets it as the fulfilment of Isaiah’s prophecy about light shining in the territories of Zebulun and Naphtali. Matthew, the only evangelist to make this connection, demonstrates that Jesus is indeed the foretold Messiah. John will return to the theme of light in his prologue. This episode is dated to February–March 31.
Isaiah 9.2 (King James Version) :The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.King James Version (1769), domaine public — texte : eBible.org -
PER052
The beginning of the preaching in Galilee
Pericope PER052 marks the official beginning of Jesus’ preaching in Galilee after John the Baptist’s arrest. Matthew emphasises continuity between John’s message and Jesus’ message, both calling for repentance. This decisive turning point, placed in Capernaum around February–March 31, confirms the fulfilment of messianic prophecies and Jesus’ full entry into his public ministry.
Luke 9.7 (King James Version) :Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;King James Version (1769), domaine public — texte : eBible.org -
PER053
The king’s officer at Cana in Galilee
Pericope 53 recounts the miracle Jesus performed at Cana in Galilee for a royal officer who came from Capernaum because of his sick son (John 4:46–54). Dated to February–March 31, this episode is the second Johannine sign performed at Cana. The officer’s identity remains uncertain, but the author favours Roman origins, illustrating the universality of salvation in John’s theology. This man must not be confused with the centurion in pericope 110.
John 4.46-54 (King James Version) :So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.The nobleman saith unto him, Sir, come down ere my child die.Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.And as he was now going down, his servants met him, and told him, saying, Thy son liveth.Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.This is again the second miracle that Jesus did, when he was come out of Judæa into Galilee.King James Version (1769), domaine public — texte : eBible.org -
PER056
Preaching at the synagogue in Capernaum
This article recounts Jesus' preaching at the synagogue in Capernaum, describing the impact of his teaching and the listeners' reaction. It highlights how Jesus places his discourses within the Jewish setting without provoking rejection.
Mark 1.21-22 (King James Version) :And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.King James Version (1769), domaine public — texte : eBible.org -
PER057
The man with the unclean spirit
The article examines the episode in which Jesus encounters a possessed man in the synagogue in Capernaum. Through his word, he frees the man, shocking the witnesses and strengthening recognition of his divine authority. The event marks a turning point in his reputation in the region, illustrating his dominion over unclean spirits.
Luke 4.33-36 (King James Version) :And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out.King James Version (1769), domaine public — texte : eBible.org -
PER058
Healing of the apostle Peter’s mother-in-law
This article examines Jesus' healing of Peter's mother-in-law in the town of Capernaum in Galilee. This miracle, reported in three Gospels, sheds light on Simon Peter's family and social setting, illustrating Jesus' power over illness and his consistency with Jewish religious practices.
Mark 1.29-31 (King James Version) :And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
PER059
Many healings in the evening
This article explains an episode in the Gospels in which Jesus heals several people in Capernaum, illustrating his divine power and authority. This event takes place after the Sabbath, drawing a crowd filled with admiration and intrigued by his deeds.
Luke 4.40-41 (King James Version) :Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.King James Version (1769), domaine public — texte : eBible.org -
PER060
Jesus the Messiah withdraws to pray
The article addresses Jesus' withdrawal to pray, highlighting the balance between his spiritual message and the crowd's expectations of healing. Mark and Luke's account shows the importance of prayer for Jesus in the face of external pressures. The spiritual mission remained central.
Mark 1.35-37 (King James Version) :And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.And Simon and they that were with him followed after him.And when they had found him, they said unto him, All men seek for thee.King James Version (1769), domaine public — texte : eBible.org -
PER061
The disciple's dedication
The article explores the dedication of Jesus' disciples, examining the Gospels of Matthew and Luke. It discusses the challenges and trials involved in choosing to follow Jesus, the Messiah's spiritual discernment, and the disciples' family obligations. Set in Galilee, it highlights the impact of Jesus' innovative ministry.
Luke 10.17 (King James Version) :And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.King James Version (1769), domaine public — texte : eBible.org -
PER062
Preaching in Galilee
The article details Jesus' preaching in Galilee, highlighting his teaching in the synagogues and the impact of his miracles on the crowds. His disciples accompany him, while the religious authorities continue to question his identity.
Matthew 4.23-25 (King James Version) :And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.King James Version (1769), domaine public — texte : eBible.org -
PER063
The healing of a leper.
This article explores Jesus' healing of a leper, illustrating his compassion and messianic authority, and raises the issue of tensions with the religious authorities in Galilee.
Mark 1.40-44 (King James Version) :And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.And he straitly charged him, and forthwith sent him away;And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.King James Version (1769), domaine public — texte : eBible.org -
PER064
The fame of Jesus the Messiah spreads throughout Galilee
The article discusses Jesus' growing popularity in Galilee, heightened by his declaration that he forgives a paralysed man's sins, thus affirming his divinity and provoking tensions with the religious authorities.
Luke 5.15-16 (King James Version) :But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.And he withdrew himself into the wilderness, and prayed.King James Version (1769), domaine public — texte : eBible.org -
PER065
Healing of a paralysed man
The article addresses Jesus' healing of a paralysed man in Capernaum, highlighting his divinity, proclaimed through the forgiveness of sins, which shocks the experts in the law and widens the gulf between Jesus and the religious authorities.
Matthew 9.1-8 (King James Version) :And he entered into a ship, and passed over, and came into his own city.And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.And, behold, certain of the scribes said within themselves, This man blasphemeth.And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.And he arose, and departed to his house.But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.King James Version (1769), domaine public — texte : eBible.org -
PER066
The calling of another disciple, Matthew
The article examines Jesus' calling of Matthew, highlighting his unique role among the disciples as the future writer of the Gospel. Matthew leaves his work as a tax collector to follow Christ after having known him previously, probably through John the Baptist. This calling is significant because it makes Matthew a crucial spokesman for the apostles.
Acts 1.21-22 (King James Version) :Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.King James Version (1769), domaine public — texte : eBible.org -
PER067
The feast given by Levi
Matthew, also called Levi, holds a feast to mark his calling by Jesus. This banquet highlights Jesus' inclusive mission, as he is welcomed by those who are often rejected. The event is recounted in the Synoptic Gospels and symbolises Matthew's impact on those around him.
Matthew 10.1-4 (King James Version) :And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;Simon the Canaanite, and Judas Iscariot, who also betrayed him.King James Version (1769), domaine public — texte : eBible.org -
PER068
A question about associating with sinners
The article analyses the Pharisees' criticism of Jesus concerning his tolerance towards sinners, illustrating their attempts to discredit him as his popularity grows.
Matthew 9.11-13 (King James Version) :And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER073
Preaching in Galilee continues
The article covers Jesus' preaching in Galilee in AD 31, highlighting his growing reputation despite rejection by the religious authorities. The Gospel accounts indicate that Jesus worked mainly in Capernaum, preaching in synagogues and performing many miracles. This ministry draws crowds from beyond Galilee.
Luke 4.42-44 (King James Version) :And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.And he preached in the synagogues of Galilee.King James Version (1769), domaine public — texte : eBible.org -
PER074
The question of John the Baptist's disciples about fasting
This article explores the question about fasting asked by John the Baptist's disciples and Jesus' reply, highlighting the transition from traditional Judaism to a personal relationship with God that is distinctive in Christianity.
Luke 5.33-35 (King James Version) :And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.King James Version (1769), domaine public — texte : eBible.org -
PER075
The parables of the new cloth and the new wine
The parables of the new cloth and the new wine illustrate the radical break between Judaism and Christianity. Spoken by Jesus in reply to John the Baptist's disciples about fasting, they affirm that the old and the new cannot be mixed. The change required is a complete transformation rather than a reform, inviting each person to choose the Teacher they will follow.
Matthew 9.16-17 (King James Version) :No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.King James Version (1769), domaine public — texte : eBible.org -
PER077
The healing of the man with the paralysed hand
Pericope 77 recounts the healing of a man with a paralysed hand in the synagogue in Capernaum on a Sabbath in AD 31. Reported by Matthew, Mark and Luke, this episode reveals the growing tension between Jesus and the Pharisees. Seeking to accuse him, they refuse to see the miracles performed. The year AD 31 ends with a break between Jesus and the Jewish religious authorities.
Matthew 12.9-13 (King James Version) :And when he was departed thence, he went into their synagogue:And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.King James Version (1769), domaine public — texte : eBible.org -
PER078
The Pharisees plan to murder Jesus the Messiah
Pericope 78 recounts the Pharisees' decision to murder Jesus the Messiah following the healing of the man with the paralysed hand on a Sabbath. In AD 31, in Capernaum, a clear divide separates the hostile religious authorities from the admiring people. Dissenting voices such as Nicodemus and Gamaliel testify to internal opposition within the Sanhedrin. Despite this plot, Jesus resolutely continues his ministry.
Acts 5.34-39 (King James Version) :Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:But if it be of God, ye can not overthrow it; lest haply ye be found even to fight against God.King James Version (1769), domaine public — texte : eBible.org -
PER079
Many healings in Galilee
Pericope 79 recounts the many healings Jesus performed in Galilee, around Capernaum, in AD 31. Faced with crowds from all over Israel, Jesus heals the sick and proclaims salvation, asking for discretion. Matthew connects these events with the prophecy of Isaiah 42:1–4 and sees a Trinitarian revelation in them. His growing fame contrasts with the increasing opposition of the Pharisees, jealous of his influence on the people.
Mark 3.7-12 (King James Version) :But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judæa,And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.And he straitly charged them that they should not make him known.King James Version (1769), domaine public — texte : eBible.org -
PER081
The mission of the 12 Apostles
The article analyses the mission of the twelve apostles according to Matthew, Mark and Luke, highlighting the Jews' priority in the plan of salvation and the instructions Jesus gives for proclaiming God's kingdom.
Mark 6.6-13 (King James Version) :And he marvelled because of their unbelief. And he went round about the villages, teaching.And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:But be shod with sandals; and not put on two coats.And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.And they went out, and preached that men should repent.And they cast out many devils, and anointed with oil many that were sick, and healed them.King James Version (1769), domaine public — texte : eBible.org -
PER082
Proclamation of the Gospel
The article ‘PER082 - Proclamation of the Gospel’ explores Jesus' prophetic instructions to his disciples, announcing future persecutions. Based on Matthew 10:16–23, it highlights the Holy Spirit's role. Taking place in Galilee, this training prepares the apostles for the challenges ahead.
Matthew 10.16-23 (King James Version) :Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.For it is not ye that speak, but the Spirit of your Father which speaketh in you.And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.King James Version (1769), domaine public — texte : eBible.org -
PER083
Warning about coming persecutions
Jesus warns his disciples of future persecutions, revealing the spiritual and difficult nature of their mission. This teaching, based on Matthew's Gospel, aims to prepare the apostles for the spiritual and physical challenges of ministry.
Matthew 10.24-42 (King James Version) :The disciple is not above his master, nor the servant above his lord.It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.But the very hairs of your head are all numbered.Fear ye not therefore, ye are of more value than many sparrows.Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.Think not that I am come to send peace on earth: I came not to send peace, but a sword.For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.And a man’s foes shall be they of his own household.He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.And he that taketh not his cross, and followeth after me, is not worthy of me.He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.King James Version (1769), domaine public — texte : eBible.org -
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The gathering of the disciples and the crowd
The article addresses the gathering of the disciples and the crowd in Galilee, where Jesus delivers his Sermon on the Mount after choosing the twelve apostles. The crowd is drawn mainly by miraculous healings, but this moment is also essential for teaching Jesus' message. Luke and Matthew offer two complementary perspectives on this event.
Matthew 5.1-2 (King James Version) :And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:And he opened his mouth, and taught them, saying,King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (1): the Beatitudes
The article analyses the Sermon on the Mount, highlighting differences between Matthew's and Luke's versions. It explains how these teachings of Jesus, addressed mainly to the disciples, were often repeated and compiled. Particular emphasis is placed on the Beatitudes and their spiritual significance.
Luke 6.20-26 (King James Version) :And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake.Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.But woe unto you that are rich! for ye have received your consolation.Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (2): the woes recorded by Luke
This article focuses on the woes Jesus pronounces in the Sermon on the Mount according to Luke's Gospel. By denouncing attachment to material things and the pursuit of human approval, these warnings highlight the essential values to follow as a true disciple.
Luke 6.24-26 (King James Version) :But woe unto you that are rich! for ye have received your consolation.Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (3): the salt of the earth
The article examines the ‘salt of the earth’ in Jesus' Sermon on the Mount, analysed in Matthew 5:13 with connections to Mark's and Luke's Gospels. Jesus uses this metaphor to illustrate the disciples' role as bearers of wisdom and protection against corruption, warning against losing their spiritual influence.
Luke 14.34-35 (King James Version) :Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (4): the light of the World
This article explores how, in the Sermon on the Mount, the image of the ‘light of the world’ teaches disciples to live their faith visibly, illustrated through Matthew 5:14–16, Mark 4:21–22 and Luke 8:16/11:33–35. These allegories encourage them to be examples of integrity, reflecting God's light to inspire others to celebrate him.
Matthew 5.14-16 (King James Version) :Ye are the light of the world. A city that is set on an hill cannot be hid.Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (11): Giving
This article explores Jesus' teaching on giving in the Sermon on the Mount. By insisting on a personal relationship with God, it criticises the Pharisees' ostentatious practices. The setting is Galilee shortly after Passover in AD 31, highlighting a crucial moment in Jesus' ministry.
Matthew 6.6 (King James Version) :But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (12): instruction on prayer
This article examines Jesus' teaching on prayer in the Sermon on the Mount, highlighting the call to authentic piety, far from formalism. Drawing on Matthew's and Luke's Gospels, it explains prayer's meaning and context.
Luke 11.1-4 (King James Version) :And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.Give us day by day our daily bread.And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (13): forgiveness
This article explores forgiveness in Jesus' Sermon on the Mount, emphasising that our ability to forgive is connected with divine forgiveness, a central theme in Matthew's Gospel.
Luke 6.37 (King James Version) :Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (14): fasting
The article analyses the Sermon on the Mount, in which Jesus criticises the Pharisees' religious formalism. It stresses the importance of sincere and discreet motives when practising fasting and other religious acts.
Mark 2.18-20 (King James Version) :And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (16), cares and worries
The article explores Jesus' Sermon on the Mount, emphasising faith over material concerns through teachings drawn mainly from Matthew and Luke, and explaining how Jesus urged his disciples to trust God.
Luke 12.22-34 (King James Version) :And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.The life is more than meat, and the body is more than raiment.Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?And which of you with taking thought can add to his stature one cubit?If ye then be not able to do that thing which is least, why take ye thought for the rest?Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.But rather seek ye the kingdom of God; and all these things shall be added unto you.Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.For where your treasure is, there will your heart be also.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (17), do not judge others
This article examines Jesus’ Sermon on the Mount, particularly the prohibition against judging others. Focusing on Matthew 7.1-6 and Luke 6.37-45, it advocates mercy and reciprocity in interpersonal relationships.
2 Corinthians 9.6 (King James Version) :But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (18), encouragement to pray
The article explores how Jesus, in the Sermon on the Mount, encourages persistent prayer, emphasizing that God answers those who ask insistently. It illustrates this concept with fatherly analogies and highlights God’s goodness.
Luke 6.20 (King James Version) :And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (19), the golden rule
The article discusses the golden rule in the Sermon on the Mount, explains that spiritual transformation is necessary to put it into practice, and emphasizes the need for God’s help.
John 6.60 (King James Version) :Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (20), the two paths
The article discusses the Sermon on the Mount, in which Jesus explains the importance of spiritual choices, symbolized by two paths. This recurring theme emphasizes Jesus’ call to his disciples to choose the difficult way leading to eternal life.
Matthew 19.26 (King James Version) :But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (21), false prophets
This article discusses Jesus’ warning against false prophets in the Sermon on the Mount. The fruits of their teaching make it possible to distinguish truth from falsehood. Three main criteria are considered: motivations, alignment with Jesus, and behavior.
Matthew 7.15-20 (King James Version) :Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.Wherefore by their fruits ye shall know them.King James Version (1769), domaine public — texte : eBible.org -
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The Sermon on the Mount (23), the two houses
This article analyzes the parable of the two houses, illustrating the importance of solid spiritual foundations in the face of deceptive appearances and emphasizing the distinction between true and false disciples.
Matthew 7.24-27 (King James Version) :Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.King James Version (1769), domaine public — texte : eBible.org -
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The healing of a leper after the Sermon on the Mount
This article explores Jesus’ healing of a leper after the Sermon on the Mount, discussing the differing accounts in the Gospels of Matthew, Mark, and Luke. The healing is described as a challenge to the strict laws on purification, and the importance of observing the Law of Moses is emphasized. The article considers the continuity between different Gospel accounts.
Mark 1.40-44 (King James Version) :And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.And he straitly charged him, and forthwith sent him away;And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.King James Version (1769), domaine public — texte : eBible.org -
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The healing of the Roman officer’s servant
The article explores Jesus’ healing of a Roman officer’s servant in Capernaum, a demonstration of extraordinary faith and of Jesus’ authority over all peoples.
John 4.46-54 (King James Version) :So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.The nobleman saith unto him, Sir, come down ere my child die.Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.And as he was now going down, his servants met him, and told him, saying, Thy son liveth.Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.This is again the second miracle that Jesus did, when he was come out of Judæa into Galilee.King James Version (1769), domaine public — texte : eBible.org -
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The resurrection of the widow’s son at Nain
Jesus raises a widow’s son at Nain, illustrating his divine power and his role as a prophet. The event, recounted in Luke 7:11-17, takes place after the Sermon on the Mount and draws a large crowd. The villagers see Jesus as a great prophet, and the news spreads throughout Galilee and Judea.
Luke 7.11-17 (King James Version) :And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.And when the Lord saw her, he had compassion on her, and said unto her, Weep not.And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.And he that was dead sat up, and began to speak. And he delivered him to his mother.And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.And this rumour of him went forth throughout all Judæa, and throughout all the region round about.King James Version (1769), domaine public — texte : eBible.org -
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Jesus the Messiah’s departure for other towns
Pericope 112 analyses Jesus’ departure on a journey through the towns and villages of Galilee (Mt 11.1), dated to May–June AD31. Unlike John the Baptist, who remained in one place, Jesus actively travelled throughout the region to proclaim the Kingdom of Heaven, guided by the Holy Spirit, so as to reach even the poorest, who could not travel to him.
Matthew 11.1 (King James Version) :And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.King James Version (1769), domaine public — texte : eBible.org -
PER113
John the Baptist’s question
Imprisoned, John the Baptist sends his disciples to ask Jesus whether he is indeed the awaited Messiah. Jesus answers through his deeds—healings, resurrections and proclamation to the poor—drawing on Isaiah 35.5. The article analyses the divergence between the two ministries, Matthew’s editorial reasoning and the powerful Christological implication in the prophetic reference: Jesus is God coming to save his people (Isa 35.4).
Matthew 9.32-33 (King James Version) :As they went out, behold, they brought to him a dumb man possessed with a devil.And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.King James Version (1769), domaine public — texte : eBible.org -
PER114
The praise of John the Baptist
Jesus pays tribute to John the Baptist in Capernaum (May–June AD31), according to Matthew 11.7-19 and Luke 7.24-35. Without seeking to recruit his disciples, he affirms John’s prophetic greatness, identifies him as the Elijah foretold by Malachi and signals the end of the old covenant. He contrasts the Kingdom of God with the kingdom built by the Pharisees according to their own rules.
Malachi 3.1 (King James Version) :Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.Noteformer: or, ancientNoteoppress: or, defraudKing James Version (1769), domaine public — texte : eBible.org -
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Jesus the Messiah rebukes several towns
Jesus rebukes the towns of Chorazin, Bethsaida and Capernaum for their failure to repent despite the many miracles performed in them. He compares them unfavourably with the pagan cities of Tyre, Sidon and even Sodom, declaring that those cities would have repented. This passage emphasises responsibility in proportion to the revelation received and the eternal stakes of rejecting the Gospel.
Mark 8.22-26 (King James Version) :And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.And he looked up, and said, I see men as trees, walking.After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.King James Version (1769), domaine public — texte : eBible.org -
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The disciple’s personal relationship with his Lord
Pericope 116 explores the personal relationship between the disciple and his Lord through Matthew 11.25-30 and Luke 10.21-24. After condemning the unbelieving towns, Jesus rejoices that the humble understand his word where the wise fail. He affirms his divine sonship and invites all the weary to come to him, promising rest and gentleness under his shared yoke, in contrast to the burdens imposed by the Pharisees.
Matthew 11.25-30 (King James Version) :At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.Even so, Father: for so it seemed good in thy sight.All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.Come unto me, all ye that labour and are heavy laden, and I will give you rest.Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.For my yoke is easy, and my burden is light.King James Version (1769), domaine public — texte : eBible.org -
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Jesus the Messiah, with his disciples, proclaims the Kingdom of God
The article explores how Jesus proclaimed the Kingdom of God with his disciples, highlighting the importance of the women who supported these missions and the distinction between preaching and proclaiming according to Luke.
Mark 15.40-41 (King James Version) :There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
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The healing of the demon-possessed man
The article explores an episode in Jesus' ministry in Capernaum in which he heals a demon-possessed man, confronting the Pharisees who attribute his power to Satan. Jesus identifies this as blasphemy against the Holy Spirit, illustrating his use of parables to teach his disciples.
Mark 3.20-71 (King James Version) :And the multitude cometh together again, so that they could not so much as eat bread.And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.And he called them unto him, and said unto them in parables, How can Satan cast out Satan?And if a kingdom be divided against itself, that kingdom cannot stand.And if a house be divided against itself, that house cannot stand.And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:Because they said, He hath an unclean spirit.There came then his brethren and his mother, and, standing without, sent unto him, calling him.And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.And he answered them, saying, Who is my mother, or my brethren?And he looked round about on them which sat about him, and said, Behold my mother and my brethren!For whosoever shall do the will of God, the same is my brother, and my sister, and mother.King James Version (1769), domaine public — texte : eBible.org -
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The testimony of the family of Jesus the Messiah
This article explores the strained relationships between Jesus, his family and the religious authorities, drawing mainly on the Gospel according to Mark. While describing his family's initially skeptical view, it highlights the dynamics with the Pharisees and the later conversion of some family members after the resurrection.
Mark 3.20-21 (King James Version) :And the multitude cometh together again, so that they could not so much as eat bread.And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.King James Version (1769), domaine public — texte : eBible.org -
PER121
Teaching about demons
The article examines how Jesus refutes the Pharisees' accusations that he casts out demons through Satan, emphasizing his superior divine authority.
Luke 11.21-22 (King James Version) :When a strong man armed keepeth his palace, his goods are in peace:But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.King James Version (1769), domaine public — texte : eBible.org -
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Blasphemy against the Holy Spirit
This article explores blasphemy against the Holy Spirit, an unforgivable offense discussed in the Gospels. Attributing the works of the Holy Spirit to an unclean spirit crosses a boundary beyond forgiveness. The crucial role of the Holy Spirit in forgiveness and conversion is emphasized. The article broadens the discussion to consider the possibility of such a sin in the contemporary context.
Matthew 12.31-32 (King James Version) :Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.King James Version (1769), domaine public — texte : eBible.org -
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The contradictions of the Pharisees exposed
This article discusses the contradictions of the Pharisees that Jesus exposes through metaphors. Jesus compares people to trees, urging everyone to take a stand and emphasizing that words reveal the heart. He warns that everyone will be judged by their words, highlighting the importance of a regenerated life.
Joshua 24.15 (King James Version) :And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.Noteholy God: Heb. holy GodsKing James Version (1769), domaine public — texte : eBible.org -
PER124
The sign of Jonah
Jesus cites the sign of Jonah in response to the Pharisees asking for a miracle. He emphasizes repentance and faith, criticizing the unbelief in Capernaum despite his many miracles. This text illustrates Jesus' gospel mission and his relationship with the religious authorities.
Luke 11.29 (King James Version) :And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.King James Version (1769), domaine public — texte : eBible.org -
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The unclean spirits
This article explores Jesus' teaching on unclean spirits, highlighting the importance of true conversion and the presence of the Holy Spirit in preventing a spiritual relapse after deliverance.
Matthew 12.43-45 (King James Version) :When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.King James Version (1769), domaine public — texte : eBible.org -
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A woman interrupts Jesus the Messiah
This article analyzes an incident reported by Luke in which a woman expresses her admiration for Jesus, highlighting the social change of the time. Jesus responds by emphasizing the importance of those who listen to and apply his teachings, transcending traditional family ties.
Luke 11.27-28 (King James Version) :And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.But he said, Yea rather, blessed are they that hear the word of God, and keep it.King James Version (1769), domaine public — texte : eBible.org -
PER128
The parable of the lamp under a bushel
The parable of the lamp under a basket teaches Jesus' disciples to let their spiritual light shine by living exemplary lives. This means living in a way that strengthens the divine light and encourages others to do likewise, drawing inspiration from the Gospels.
Luke 8.16-18 (King James Version) :No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.King James Version (1769), domaine public — texte : eBible.org -
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The large crowd
The article analyzes the crowds that follow Jesus and their social and religious implications, particularly in relation to the authorities. It explores Jesus' growing influence and the opposition he arouses.
Matthew 9.4 (King James Version) :And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?King James Version (1769), domaine public — texte : eBible.org -
PER130
Various instructions from the Messiah Jesus
The article examines Luke 12.1-12, where Jesus teaches about hypocrisy, the fear of God, and the importance of public confession. He warns against blasphemy against the Spirit and promises the help of the Holy Spirit in times of persecution. The central message is faithfulness and integrity in faith.
Matthew 7.29 (King James Version) :For he taught them as one having authority, and not as the scribes.King James Version (1769), domaine public — texte : eBible.org -
PER131
The parable of the rich fool
The article explores the parable of the rich fool in Luke 12.13-21. Jesus teaches about the futility of material wealth, inviting people to prioritize spiritual riches. The parable warns against greed and encourages living with eternity in view. The audience includes Pharisees and people of modest means.
Luke 12.13-21 (King James Version) :And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.And he said unto him, Man, who made me a judge or a divider over you?And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?So is he that layeth up treasure for himself, and is not rich toward God.King James Version (1769), domaine public — texte : eBible.org -
PER132
The Messiah Jesus' teaching on worry
Jesus teaches people not to worry about material needs, illustrating divine providence through examples from nature and emphasizing the priority of the Kingdom of God.
Leviticus 11.13-19 (King James Version) :And these are they which ye shall have in abomination among the fowls; they shall not be eaten, they are an abomination: the eagle, and the ossifrage, and the ospray,And the vulture, and the kite after his kind;Every raven after his kind;And the owl, and the night hawk, and the cuckow, and the hawk after his kind,And the little owl, and the cormorant, and the great owl,And the swan, and the pelican, and the gier eagle,And the stork, the heron after her kind, and the lapwing, and the bat.King James Version (1769), domaine public — texte : eBible.org -
PER133
Parable and warning about the return of Jesus the Messiah
The article examines a parable about the return of the Messiah Jesus, emphasizing the disciples' readiness and watchfulness. Through Luke, Matthew, and Mark, it explores the need for a spiritually oriented life in the face of uncertainty about the time of the Messiah's return.
Mark 13.32-37 (King James Version) :But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.Take ye heed, watch and pray: for ye know not when the time is.For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:Lest coming suddenly he find you sleeping.And what I say unto you I say unto all, Watch.King James Version (1769), domaine public — texte : eBible.org -
PER134
Peter's question
This article explores Peter's question about the audience for Jesus' parables. Set near Capernaum, it emphasizes the disciples' difficulties in grasping the teachings, highlighting the challenge of understanding the universal message of the kingdom of God. Luke is the only evangelist to record this particular intervention by Peter.
Luke 12.41 (King James Version) :Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?King James Version (1769), domaine public — texte : eBible.org -
PER135
Parable of the Two Servants
This article discusses the parable of the two servants told by Jesus, illustrating what is expected of the faithful and the severe judgment of the unfaithful. It addresses responsibilities proportionate to knowledge of God, also mentioning the parables of the talents and the minas.
Luke 19.11-27 (King James Version) :And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.Then came the first, saying, Lord, thy pound hath gained ten pounds.And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.And the second came, saying, Lord, thy pound hath gained five pounds.And he said likewise to him, Be thou also over five cities.And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.(And they said unto him, Lord, he hath ten pounds.)For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.King James Version (1769), domaine public — texte : eBible.org -
PER136
The Messiah Jesus as a cause of divisions
The article examines how Jesus' teachings create divisions, according to the Gospels. The central message is that following Jesus can lead to personal and spiritual conflicts, but offers a unique opportunity for salvation.
Matthew 10.34-39 (King James Version) :Think not that I am come to send peace on earth: I came not to send peace, but a sword.For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.And a man’s foes shall be they of his own household.He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.And he that taketh not his cross, and followeth after me, is not worthy of me.He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.King James Version (1769), domaine public — texte : eBible.org -
PER137
The true family of the Messiah Jesus
This article explores how Jesus redefines the concept of family, focusing his discourse on the importance of spiritual bonds over blood ties, as illustrated by his words in Matthew, Mark, and Luke.
Matthew 7.21 (King James Version) :Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.King James Version (1769), domaine public — texte : eBible.org -
PER138
The parable of the sower
The article analyzes the parable of the sower preached by Jesus. It compares the accounts of Matthew, Mark, and Luke, each adapted to its audience. The article also discusses Jesus' use of parables and his strategy for communicating with large crowds, suggesting appendices for further exploration.
Luke 8.4-15 (King James Version) :And when much people were gathered together, and were come to him out of every city, he spake by a parable:A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.And some fell among thorns; and the thorns sprang up with it, and choked it.And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.And his disciples asked him, saying, What might this parable be?And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.Now the parable is this: The seed is the word of God.Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.King James Version (1769), domaine public — texte : eBible.org -
PER139
The parable of the lamp under a bushel
This article analyzes the parable of the lamp under a basket, explored in the Gospels. It emphasizes the importance of divine light for the disciple, showing how the Messiah Jesus uses this metaphor to illuminate divine truth and urge the disciples to be visible witnesses to their faith, while themselves remaining illuminated by the light of Christ.
John 1.9 (King James Version) :That was the true Light, which lighteth every man that cometh into the world.King James Version (1769), domaine public — texte : eBible.org -
PER142
The comparison with the growing seed
Pericope 142 analyzes the comparison with the growing seed (Mark 4.26-29), the only parable unique to Mark. Delivered near Capernaum in Galilee around November–December 31, it teaches the mystery of the Kingdom of God: incomprehensible divine growth, the role of the human sower, the gradual development of spiritual life, and the eschatological prospect of the final harvest.
Mark 4.26-29 (King James Version) :And he said, So is the kingdom of God, as if a man should cast seed into the ground;And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.King James Version (1769), domaine public — texte : eBible.org -
PER144
Other unrecorded parables
Pericope PER144 examines Mark 4.33-34, where it is acknowledged that Jesus told many parables not recorded by the evangelists. Set near Capernaum in November–December 31, this passage reveals Jesus' progressive teaching method: revelation adapted to his listeners, in-depth training of the disciples, and the importance of spiritual understanding. John himself acknowledges (Jn 20.30; 21.25) that the Gospels contain only a fraction of Jesus' teachings.
Mark 4.34 (King James Version) :But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.King James Version (1769), domaine public — texte : eBible.org -
PER145
The parable of the leaven
The parable of the leaven (Mt 13.33-35; Lk 13.20-21) illustrates the quiet but powerful growth of the kingdom of God. Just as leaven transforms all the dough, the kingdom works gradually in people's hearts. Matthew links this teaching to the fulfillment of Psalm 78.2. Every believer is called to play an active role in this spread. Delivered near Capernaum around November–December 31, it is the fourth parable in the great discourse of Matthew 13.
Luke 13.20-21 (King James Version) :And again he said, Whereunto shall I liken the kingdom of God?It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.King James Version (1769), domaine public — texte : eBible.org -
PER146
Evening explanation of various parables (the weeds)
PER146 reports the explanation Jesus gave to his disciples concerning the parable of the weeds (Mt 13.36-43), a testimony found only in Matthew. Jesus reveals a method of interpretation along three lines: symbolic identification of the elements, the eschatological dimension, and practical application. This passage belongs to the discourse of the seven parables of the Kingdom of God gathered by Matthew in chapter 13.
Matthew 13.36-43 (King James Version) :Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.He answered and said unto them, He that soweth the good seed is the Son of man;The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.King James Version (1769), domaine public — texte : eBible.org -
PER148
The parable of the pearl of great price
The parable of the pearl of great price (Matt 13,45-46), recorded only by Matthew, presents a merchant who sells everything to acquire a rare pearl. It teaches that the kingdom of heaven surpasses every earthly possession in value and calls for a freely given sacrifice, lived out in the joy of spiritual discovery.
Matthew 13.45-46 (King James Version) :Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:Who, when he had found one pearl of great price, went and sold all that he had, and bought it.King James Version (1769), domaine public — texte : eBible.org -
PER149
The parable of the net cast into the sea
The parable of the net (Mt 13,47-50), unique to Matthew, compares the Kingdom of heaven to a net gathering fish of every kind. At the final sorting, the good are kept and the bad thrown away, illustrating eschatological judgment. It teaches the universality of the Gospel, the reality of the final judgment carried out by the angels, and the urgency for believers to live in accordance with the teachings of Jesus.
Matthew 13.47-50 (King James Version) :Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.King James Version (1769), domaine public — texte : eBible.org -
PER153
The interrupted healing of Jairus' daughter
Pericope 153 recounts the beginning of the episode of Jairus' daughter at Capernaum (February–March AD 32). A synagogue ruler, Jairus begs Jesus to heal his only daughter, aged 12. But Jesus, held up by the crowd, does not arrive in time: the little girl dies. This synoptic account (Mt 9.18-19; Mk 5.21-24; Lk 8.40-42) raises the question of Jairus' faith in the face of the ordeal of death.
Mark 5.21-24 (King James Version) :And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.And Jesus went with him; and much people followed him, and thronged him.King James Version (1769), domaine public — texte : eBible.org -
PER155
The healing of Jairus' daughter
Pericope 155 recounts the raising of Jairus' daughter by Jesus the Messiah at Capernaum (Feb.–Mar. AD 32). Jairus, a ruler of the synagogue, prostrates himself before Jesus to implore the healing of his dying daughter. Despite the delay caused by the healing of a woman with a hemorrhage, Jesus goes to the house, says “Talitha koumi,” and raises the young girl. This miracle bears witness to his authority over death and calls for faith even in desperate situations.
Mark 5.35-43 (King James Version) :While he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any further?As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.And he suffered no man to follow him, save Peter, and James, and John the brother of James.And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.And he charged them straitly that no man should know it; and commanded that something should be given her to eat.King James Version (1769), domaine public — texte : eBible.org -
PER156
The healing of two blind men
The healing of two blind men at Capernaum, reported only by Matthew (Mt 9.27-31), illustrates messianic faith: the two men recognize Jesus as ‘Son of David’. Jesus heals them according to their faith and asks them to keep silent, wishing to direct the crowds toward eternal salvation rather than toward physical healings. This account prepares Jesus’ answer to John the Baptist in Matthew 11.5.
Mark 10.46-52 (King James Version) :And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging.And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me.And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me.And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.And he, casting away his garment, rose, and came to Jesus.And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.King James Version (1769), domaine public — texte : eBible.org -
PER157
The healing of a demon-possessed man
Pericope 157 recounts Jesus’ healing of a mute demoniac at Capernaum, reported only by Matthew (Matt 9,32-33). This episode highlights Jesus’ authority over demonic forces, the role of intercessory faith, and the contrast between the crowd’s amazement and the Pharisees’ unbelief. Here Matthew builds a progressive messianic argument, presenting Jesus as the one whose miracles have no precedent in Israel.
Matthew 9.32-33 (King James Version) :As they went out, behold, they brought to him a dumb man possessed with a devil.And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.King James Version (1769), domaine public — texte : eBible.org -
PER158
The judgment of the Pharisees
Pericope PER158 analyzes the Pharisees' reaction to Jesus' miracles at Capernaum (Matt 9.33-34). While the crowd recognizes a divine work, the Pharisees attribute Jesus' actions to the devil. Their rejection is deliberate: accepting Jesus would mean losing their privileges. Yet some, such as Nicodemus, Joseph of Arimathea and Saul of Tarsus, would choose to follow him. The healed mute man, for his part, goes away in joy and gratitude.
John 19.38-42 (King James Version) :And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.King James Version (1769), domaine public — texte : eBible.org -
PER159
Jesus the Messiah continues his work
Pericope 159 presents Jesus continuing his ministry in Galilee, from Capernaum, in February–March AD 32, before the third Passover. Relying solely on Matthew 9.35, the article emphasizes the priority given to proclaiming the Kingdom over miracles, the autonomy of the local synagogues in relation to the Pharisees, and Matthew's thematic method, corrected here by Mark's chronology.
John 5.1 (King James Version) :After this there was a feast of the Jews; and Jesus went up to Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER160
Jesus the Messiah's compassion for the crowd
Pericope 160 analyzes Matthew 9.36-38, where Jesus, in Capernaum, is deeply moved with compassion for the crowd, “harassed and helpless, like sheep without a shepherd.” The Greek term “splagchnizomai” expresses a visceral compassion that moves Jesus to teach, heal and feed, in contrast with the indifference of the religious leaders. This compassion becomes a model for the disciples.
Matthew 9.38 (King James Version) :Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER171
The Messiah Jesus and Peter walk on the water
Pericope 171 analyzes the miracle of Jesus walking on the waters of Lake Gennesaret (April AD 32), including the episode of Peter. A rigorous comparison of the accounts in Matthew 14.22-32, Mark 6.45-52 and John 6.16-21 brings out points of agreement and difference, revealing the divine power of the Messiah and the tension between faith and doubt among the disciples.
Matthew 14.22-32 (King James Version) :And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.And in the fourth watch of the night Jesus went unto them, walking on the sea.And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?And when they were come into the ship, the wind ceased.King James Version (1769), domaine public — texte : eBible.org -
PER173
Numerous Healings at Gennesaret
Pericope 173 recounts the numerous healings Jesus performed at Gennesaret (Galilee) in April AD 32, according to Matthew 14.34-36 and Mark 6.53-56. On his arrival, Jesus is immediately recognized, and crowds of sick people hurry to touch the fringe of his cloak, thereby obtaining their healing. The synoptic analysis reveals major convergences between the two evangelists and complementary nuances. This episode illustrates popular faith, the divine power of Jesus, and foreshadows the growing tensions with the religious authorities.
Mark 6.53 (King James Version) :And when they had passed over, they came into the land of Gennesaret, and drew to the shore.King James Version (1769), domaine public — texte : eBible.org -
PER174
Teaching of the Messiah Jesus about the bread of life
John 6.22-59 records Jesus’ discourse on the bread of life, delivered in the synagogue of Capernaum on a Sabbath in May AD 32. After the multiplication of the loaves, Jesus reveals himself as the 'bread of life', inviting the crowd to believe in him in order to obtain eternal life. This passage, found only in John, displays a major christological and eucharistic richness, in the face of the incomprehension and murmuring of his hearers.
John 6.28 (King James Version) :Then said they unto him, What shall we do, that we might work the works of God?King James Version (1769), domaine public — texte : eBible.org -
PER175
The test of consecration
The pericope PER175 recounts, according to the sole testimony of John (Jn 6,60-61), the reaction of many disciples who, offended by the discourse on the bread of life delivered in Capernaum, choose to abandon the Messiah Jesus. This moment of trial reveals the gap between messianic political expectations and Jesus' spiritual proposal, inviting the reader to a deep reflection on the authentic nature of faith and consecration.
John 6.60-61 (King James Version) :Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?King James Version (1769), domaine public — texte : eBible.org -
PER176
Peter acknowledges Jesus as the Messiah
Pericope 176 recounts Peter's confession that Jesus is the Messiah, reported only by John (6.62-71). After a mass departure of disciples, Jesus asks the Twelve about their commitment. Peter responds with a remarkable proclamation of faith. The article explores the tension between divine sovereignty and human freedom, and concludes with the mention of Judas Iscariot, a reminder that nothing escapes God's gaze.
1 Timothy 2.4 (King James Version) :Who will have all men to be saved, and to come unto the knowledge of the truth.King James Version (1769), domaine public — texte : eBible.org -
PER181
Many healings in the evening
The article explores Jesus' healings, particularly in Galilee after his return from Phoenicia. Matthew describes the many miracles performed, while Mark focuses on one singular case involving a deaf man, demonstrating Jesus' unique method already observed elsewhere in the Gospels.
Mark 8.22-37 (King James Version) :And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.And he looked up, and said, I see men as trees, walking.After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.And Jesus went out, and his disciples, into the towns of Cæsarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?And they answered, John the Baptist: but some say, Elias; and others, One of the prophets.And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.And he charged them that they should tell no man of him.And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.And he spake that saying openly. And Peter took him, and began to rebuke him.But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.For what shall it profit a man, if he shall gain the whole world, and lose his own soul?Or what shall a man give in exchange for his soul?King James Version (1769), domaine public — texte : eBible.org -
PER182
Second multiplication of the loaves for 4,000 people
The article analyzes Jesus' second multiplication of the loaves for four thousand people, with reference to the Gospels of Matthew and Mark. It explores the nuances between the two accounts while stressing Jesus' compassion and his ability to provide for the needs of the crowd.
Mark 8.1-9 (King James Version) :In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them,I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness?And he asked them, How many loaves have ye? And they said, Seven.And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people.And they had a few small fishes: and he blessed, and commanded to set them also before them.So they did eat, and were filled: and they took up of the broken meat that was left seven baskets.And they that had eaten were about four thousand: and he sent them away.King James Version (1769), domaine public — texte : eBible.org -
PER198
The Messiah Jesus announces his death again
Jesus announces to his disciples his imminent death and resurrection. This moment marks the end of his ministry in Galilee, where he avoids the crowds to prepare his disciples. References to Matthew 17.22-23, Mark 9.30-32 and Luke 9.43-45.
Luke 9.43-45 (King James Version) :And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.King James Version (1769), domaine public — texte : eBible.org -
PER199
The Temple Tax in the Fish’s Mouth
The article recounts the question of the Temple tax, dealt with by Jesus at Capernaum. Asserting his divine sonship, Jesus nevertheless pays the tax to avoid causing offense, thereby demonstrating his wisdom. The miracle of the fish underscores divine providence and Jesus’ commitment to social and religious laws.
Mark 9.33 (King James Version) :And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?King James Version (1769), domaine public — texte : eBible.org -
PER200
Discourse on humility
The article analyzes Jesus’ discourse on humility to his apostles, stressing the importance of humility and service in the Kingdom of God, as described in the Gospels of Matthew, Mark and Luke.
Matthew 18.1-6 (King James Version) :At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?And Jesus called a little child unto him, and set him in the midst of them,And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.And whoso shall receive one such little child in my name receiveth me.But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.King James Version (1769), domaine public — texte : eBible.org -
PER201
Offenses and occasions for stumbling
Pericope PER201 presents Jesus' private teaching in Capernaum on offenses and occasions for stumbling. He distinguishes two cases: those who cause new converts to stumble, and Christians confronted with their own weaknesses. Through radical bodily metaphors, Jesus calls us to eliminate everything that leads to sin, stressing that life in the kingdom of God is worth any sacrifice. Matthew, Mark and Luke report this teaching with complementary nuances.
Luke 17.1-2 (King James Version) :Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.King James Version (1769), domaine public — texte : eBible.org -
PER202
Parable of the lost sheep
The parable of the lost sheep (Mt 18.10-14; Lk 15.3-7) is taught by Jesus at Capernaum in September AD 32, shortly before his final departure from Galilee. Matthew emphasizes the protection of the ‘little ones’ and the divine will not to lose any of them, whereas Luke stresses the heavenly joy over the repentant sinner. The figure of the shepherd points to the messianic mission of Jesus, the good shepherd who prepares his disciples for his absence by promising them a spiritual guide.
Luke 15.3-7 (King James Version) :And he spake this parable unto them, saying,What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?And when he hath found it, he layeth it on his shoulders, rejoicing.And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.King James Version (1769), domaine public — texte : eBible.org -
PER203
Discipline in the Church and forgiveness
Pericope 203 presents Jesus’ teaching on church discipline and forgiveness, at Capernaum in September AD 32. Matthew 18.15-22 and Luke 17.3-4 develop brotherly correction, the authority of the Church, communal prayer and unlimited forgiveness (seventy times seven). These themes form the foundation of a Christian ethic of relationships centered on reconciliation and divine mercy.
Matthew 16.19 (King James Version) :And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.King James Version (1769), domaine public — texte : eBible.org -
PER204
Parable of the king and the servant
The parable of the king and the servant (Mt 18.23-35), told in Capernaum in September 32, is unique to Matthew. It illustrates the vital importance of forgiveness by contrasting an immense debt of 10,000 talents cancelled by a merciful king with a small debt of 100 coins refused by the forgiven servant. The central teaching: those whom God forgives must in turn forgive, or they will lose the grace they received.
Luke 15.11-32 (King James Version) :And he said, A certain man had two sons:And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.And when he had spent all, there arose a mighty famine in that land; and he began to be in want.And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,And am no more worthy to be called thy son: make me as one of thy hired servants.And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:And bring hither the fatted calf, and kill it; and let us eat, and be merry:For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.And he called one of the servants, and asked what these things meant.And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.And he was angry, and would not go in: therefore came his father out, and intreated him.And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.And he said unto him, Son, thou art ever with me, and all that I have is thine.It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.King James Version (1769), domaine public — texte : eBible.org -
PER205
Jesus the Messiah Continues His Journey in Galilee
Pericope 205 recounts the extended stay of Jesus the Messiah in Galilee, in the region of Capernaum, for about six months before his final departure for Jerusalem on October 3, AD 32. Only John mentions these journeys and reveals the intention of the religious authorities to put Jesus to death, while his disciples still struggle to understand what awaits him. This passage marks the transition to the Feast of Tabernacles in Jerusalem.
John 7.2 (King James Version) :Now the Jews’ feast of tabernacles was at hand.King James Version (1769), domaine public — texte : eBible.org -
PER220
The Messiah Jesus sends out 70 disciples
Jesus sends seventy disciples on an evangelistic mission (Luke 10.1-16), a unique event in the gospels. From Bethany beyond the Jordan, around November 32, he extends his mission beyond the Twelve. The instructions recall those given to the apostles, with a more universal scope. Jesus warns of the risk of rejection and condemns the blindness of the Galilean cities of Chorazin, Bethsaida and Capernaum.
Mark 6.6-13 (King James Version) :And he marvelled because of their unbelief. And he went round about the villages, teaching.And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:But be shod with sandals; and not put on two coats.And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.And they went out, and preached that men should repent.And they cast out many devils, and anointed with oil many that were sick, and healed them.King James Version (1769), domaine public — texte : eBible.org -
PER241
The image of salt without flavour
The article 'PER241 - The image of salt without flavour' analyses a passage of Luke 14:34-35, where Jesus teaches that disciples must be like salt, essential and transforming. If a disciple loses his spiritual 'flavour', he becomes useless, like insipid salt. This teaching calls for an active and lasting commitment in the spiritual life.
Matthew 5.13 (King James Version) :Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.King James Version (1769), domaine public — texte : eBible.org
Jesus’ ministry: callings, miracles and teachings
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PAR003
The new cloth and the new wineskins
The article describes the parable of the new cloth and the new wineskins in the Gospels, illustrating the incompatibility of Jesus' teaching with old religious practices. It highlights the symbolism of new wine and old wineskins to explain the newness of the Kingdom of God that Christ brings.
Mark 2.21-22 (King James Version) :No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.King James Version (1769), domaine public — texte : eBible.org
Exorcisms
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MIR006
Exorcism in Capernaum
The article analyzes the passages in the Gospels of Matthew, Mark, and Luke in which Jesus the Messiah heals and casts out demons after the Sabbath, fulfilling prophecies and revealing his divine identity.
Matthew 8.16-17 (King James Version) :When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.King James Version (1769), domaine public — texte : eBible.org
Healings
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MIR002
Healing of a royal official’s son
John 4,46-54 recounts the healing of a royal official's son in Cana. The miracle, performed by Jesus with a simple word, illustrates faith and divine power, strengthening the conviction of the official and his family. This story highlights the importance of faith even before seeing miracles.
John 4.46-54 (King James Version) :So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.The nobleman saith unto him, Sir, come down ere my child die.Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.And as he was now going down, his servants met him, and told him, saying, Thy son liveth.Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.This is again the second miracle that Jesus did, when he was come out of Judæa into Galilee.King James Version (1769), domaine public — texte : eBible.org -
MIR008
Healing of the paralysed man
This article analyzes the miracle of the healing of the paralytic, as recounted in the Gospels of Matthew, Mark, and Luke. Faced with the skepticism of the scribes, Jesus demonstrates his divine authority by healing a paralytic who was lowered from a roof by his friends. This account highlights the faith of those who carried him and Christ’s ability to forgive and heal, eliciting wonder and praise from the crowd.
Mark 2.1-12 (King James Version) :And again he entered into Capernaum after some days; and it was noised that he was in the house.And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.And they come unto him, bringing one sick of the palsy, which was borne of four.And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.But there were certain of the scribes sitting there, and reasoning in their hearts,Why doth this man thus speak blasphemies? who can forgive sins but God only?And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)I say unto thee, Arise, and take up thy bed, and go thy way into thine house.And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.King James Version (1769), domaine public — texte : eBible.org -
MIR012
Healing of the centurion's servant
This article explores the healing of the centurion's servant, as recounted in the Gospels of Matthew and Luke. The centurion demonstrates exceptional faith, hoping for healing through Jesus' word. The accounts differ in the details of their interaction, highlighting the centurion’s humility and respectability and Jesus’ compassion.
Luke 7.1-10 (King James Version) :Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:For he loveth our nation, and he hath built us a synagogue.Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.And they that were sent, returning to the house, found the servant whole that had been sick.King James Version (1769), domaine public — texte : eBible.org
Miracles
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MIR023
Walking on water
The article analyzes how the Gospels describe Jesus walking on water, highlighting his divinity and the disciples' faith. Matthew includes the episode of Peter also walking on water, while Mark and John describe the disciples' amazement. The event illustrates Jesus' power over nature and the need to believe in him.
Mark 6.45-52 (King James Version) :And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.And when he had sent them away, he departed into a mountain to pray.And when even was come, the ship was in the midst of the sea, and he alone on the land.And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.For they considered not the miracle of the loaves: for their heart was hardened.King James Version (1769), domaine public — texte : eBible.org
Word of a Friend
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PDA006
Whoever seeks finds
Dominique Lormier examines verse Matthew 7.8, which invites us to ask, seek and knock in order to find spiritual answers. Jesus offers a path of salvation, promising that those who sincerely seek find peace and reconciliation with God.
Luke 7.48 (King James Version) :And he said unto her, Thy sins are forgiven.King James Version (1769), domaine public — texte : eBible.org
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ANN008
The Gospel of Matthew
The Gospel of Matthew is the work of the apostle, a former tax collector from Capernaum, chosen by the Twelve to record their collective testimony. He seeks to show…
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ANN018
Jesus’ brothers and sisters
The article explores the identity of the brothers and sisters of Jesus, a theological debate influenced by Catholic and Protestant interpretations. By examining the Gospels, it highlights…
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ANN020
The regulation of fishing
This article examines fishing in Jesus' time, particularly on the Sea of Tiberias in Galilee, considering its economic and spiritual importance. It describes the…
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ANN022
The choosing of the apostles
This article explores Jesus' choice of the twelve apostles, highlighting the symbolic importance of the number twelve. It details the careful selection of the apostles and the impact…
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ANN039
Those Disappointed in the Messiah Jesus
This article discusses how Jesus disappointed some of his disciples because they expected the Messiah to be a political liberator rather than a saviour…
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ANN070
The temptation of Jesus the Messiah
This article explores Jesus' temptation, his 40-day fast, and the Gospel accounts of this period in Judea. The Synoptic Gospels…
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ANN071
The town of Capernaum
The article explores Capernaum, a city of Galilee established on the shores of the Sea of Tiberias, known for having been the "headquarters" of Jesus after…
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ANN073
The resurrection of the Messiah Jesus
This article examines the resurrection of Jesus and its theological impact, discussing the predictions and reactions of the witnesses, as well as the measures taken by…
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ANN078
The parables
The article analyzes Jesus' use of parables, defined as symbolic spiritual narratives. Used to teach profound truths, parables also served to…
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ANN111
The destination of the disciples after the multiplication of the loaves
L'article explore les récits divergents des Évangiles concernant la destination des disciples après la multiplication des pains, en analysant les perspectives de Matthieu, Marc…