The life of Jesus up to the age of 12 1 study
From the second to the third Passover festival 5 studies
The life of Jesus up to the age of 12
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PER016
The circumcision of the infant Jesus
Luke 2.21 recounts the circumcision of the infant Jesus, eight days after his birth in Bethlehem. In accordance with Mosaic law, Joseph and Mary have the child circumcised and name him Jesus, as announced by the angel Gabriel. This Hebrew name (Yehoshua) means ‘the Eternal is salvation’. Luke alone recounts this episode, emphasising the Messiah's humanity and his roots in Jewish tradition.
Luke 2.21 (King James Version) :And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER076
Jesus is Lord of the Sabbath
Jesus and his disciples cross a wheat field on a Sabbath (April 5, AD 31, in Galilee). The Pharisees accuse them of violating Sabbath law. Jesus replies by citing David's example and affirms his absolute authority: the Son of Man is Lord of the Sabbath. He denounces the distortions of Pharisaic interpretation, opposed to the original spirit of Mosaic law, and claims the right to restore the true Sabbath.
Matthew 12.1-8 (King James Version) :At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?But I say unto you, That in this place is one greater than the temple.But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.For the Son of man is Lord even of the sabbath day.King James Version (1769), domaine public — texte : eBible.org -
PER089
The Sermon on the Mount (5), the Messiah Jesus' relationship with the law
The fifth part of the Sermon on the Mount, this article analyses Jesus' relationship with Mosaic law on the basis of Matthew 5:17–20. Jesus states that he came to fulfil the law fully according to God's original purpose rather than abolish it. He distinguishes Moses' authentic law from the religious traditions added by scribes and Pharisees and warns that their institutionalised righteousness does not lead to the kingdom of heaven.
Matthew 5.17-20 (King James Version) :Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.King James Version (1769), domaine public — texte : eBible.org -
PER090
The Sermon on the Mount (6), murder, offerings, and forgiveness
The sixth part of the Sermon on the Mount (Matthew 5:21–26), this pericope examines Jesus' teaching on murder, offering and forgiveness. Jesus deepens the fifth commandment by showing that anger and contempt towards one's brother are spiritually as serious as murder itself. He contrasts the letter of Pharisaic law with God's original spirit and affirms that sincere forgiveness alone, rather than an offering, restores a normal relationship. The warning is eschatological: without reconciliation, there is Gehenna.
Luke 18.9-14 (King James Version) :And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:Two men went up into the temple to pray; the one a Pharisee, and the other a publican.The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.I fast twice in the week, I give tithes of all that I possess.And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.King James Version (1769), domaine public — texte : eBible.org -
PER091
The Sermon on the Mount (7), adultery and divorce
Pericope 91 explores the seventh part of the Sermon on the Mount, focusing on adultery and divorce (Matthew 5:27–32; Luke 16:18). Jesus goes beyond Mosaic law by condemning not only the act but also thoughts in which one indulges. He addresses divorce in relation to the schools of Hillel and Shammai, setting radical demands. The metaphors of the eye and hand emphasise the need for an inward transformation of the heart to avoid sin.
Luke 16.18 (King James Version) :Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.King James Version (1769), domaine public — texte : eBible.org -
PER092
The Sermon on the Mount (8): perjury
In the Sermon on the Mount, Jesus teaches about perjury (Matthew 5:33–37). Against the contemporary practice of conditional oaths, he requires simple, honest speech: let ‘yes’ be ‘yes’ and ‘no’ be ‘no’. Matthew is the only Gospel writer to report this teaching, as Luke addresses non-Jews less concerned with this practice. James 5:12 repeats this precept in the apostolic tradition.
Matthew 5.33-37 (King James Version) :Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.Neither shalt thou swear by thy head, because thou canst not make one hair white or black.But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.King James Version (1769), domaine public — texte : eBible.org