The beginning of the ministry in Galilee 2 studies
From the second to the third Passover festival 20 studies
- 3The healing of the disabled man at the pool of Bethesda
- 4Jesus is Lord of the Sabbath
- 5The healing of the man with the paralysed hand
- 6The Pharisees plan to murder Jesus the Messiah
- 7Many healings in Galilee
From the 3rd Passover to the start of the final week 21 studies
- 23Rebukes of the Scribes and Pharisees
- 24The Pharisees ask for a sign
- 25Return to Bethsaida
- 26Teaching the disciples about the influence of the Pharisees
- 27The Jews are looking for the Messiah Jesus
The last week before the arrest 6 studies
- 44The authority of the Messiah Jesus challenged
- 45The parable of the two sons
- 46The questions of the Pharisees and the Herodians
- 47The questions of the teachers of the law
- 48The Messiahship of Jesus
Healings 1 study
Contradictions 2 studies
Historical notes 1 study
The beginning of the ministry in Galilee
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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.
Mark 1.45 (King James Version) :But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.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.
Mark 2.16-17 (King James Version) :And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not 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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PER070
The healing of the disabled man at the pool of Bethesda
The article analyses Jesus' healing of the disabled man at the pool of Bethesda on the Sabbath, illustrating Jesus' affirmation of himself as Lord of the Sabbath and the tensions with the Pharisees. John's account describes this miracle as a deliberate act intended to provoke reflection on the laws of Judaism, revealing the distortions in their interpretation by the religious authorities of the time.
John 5.2-16 (King James Version) :Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.And a certain man was there, which had an infirmity thirty and eight years.When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.Jesus saith unto him, Rise, take up thy bed, and walk.And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.The man departed, and told the Jews that it was Jesus, which had made him whole.And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.King James Version (1769), domaine public — texte : eBible.org -
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.
Mark 2.23-28 (King James Version) :And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?And he said unto them, The sabbath was made for man, and not man for the sabbath:Therefore the Son of man is Lord also of the sabbath.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.
Matthew 12.15-21 (King James Version) :But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;And charged them that they should not make him known:That it might be fulfilled which was spoken by Esaias the prophet, saying,Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.He shall not strive, nor cry; neither shall any man hear his voice in the streets.A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.And in his name shall the Gentiles trust.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.
Luke 24.44 (King James Version) :And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.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 17.3-4 (King James Version) :Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.King James Version (1769), domaine public — texte : eBible.org -
PER094
The Sermon on the Mount (10): loving one's enemies
The tenth section of the Sermon on the Mount concerns love of enemies (Matthew 5:43–48; Luke 6:27–36). Jesus goes beyond Pharisaic interpretation by inviting his disciples to love even Gentiles, following God, who loves all people. The ‘Golden Rule’ (Matthew 7:12) complements this teaching. The ultimate aim is divine perfection: ‘Be perfect as your heavenly Father is perfect.’
Luke 6.31 (King James Version) :And as ye would that men should do to you, do ye also to them likewise.King James Version (1769), domaine public — texte : eBible.org -
PER095
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 6.2 (King James Version) :Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.King James Version (1769), domaine public — texte : eBible.org -
PER108
The results of the Sermon on the Mount
PER108 concludes the Sermon on the Mount according to Matthew 7.28-29. The crowd and the disciples are struck by Jesus’ unique authority, so different from that of the Pharisees. Through 23 points, Jesus has outlined the portrait of a true disciple, an ideal impossible to attain without profound transformation. The crowd glimpses the Messiah in him and longs for the new life he offers.
Matthew 7.28-29 (King James Version) :And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:For he taught them as one having authority, and not as the scribes.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 -
PER119
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.
Luke 11.14-15 (King James Version) :And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.But some of them said, He casteth out devils through Beelzebub the chief of the devils.King James Version (1769), domaine public — texte : eBible.org -
PER120
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.
Matthew 12.18 (King James Version) :Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.King James Version (1769), domaine public — texte : eBible.org -
PER123
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.
Matthew 12.33-37 (King James Version) :Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.For by thy words thou shalt be justified, and by thy words thou shalt be condemned.King 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 -
PER129
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 -
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.
Matthew 9.33-34 (King James Version) :And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.But the Pharisees said, He casteth out devils through the prince of the devils.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.
Matthew 12 (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.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.Then the Pharisees went out, and held a council against him, how they might destroy him.But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;And charged them that they should not make him known:That it might be fulfilled which was spoken by Esaias the prophet, saying,Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.He shall not strive, nor cry; neither shall any man hear his voice in the streets.A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.And in his name shall the Gentiles trust.Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.And all the people were amazed, and said, Is not this the son of David?But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.He that is not with me is against me; and he that gathereth not with me scattereth abroad.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.Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.For by thy words thou shalt be justified, and by thy words thou shalt be condemned.Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.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.While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.But he answered and said unto him that told him, Who is my mother? and who are my brethren?And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER178
Rebukes of the Scribes and Pharisees
The article examines the confrontation between Jesus and the Pharisees, in which Jesus criticizes the priority given to traditions over divine laws. In Matthew 15.1-9 and Mark 7.1-13, Jesus exposes Pharisaic hypocrisy by stressing the obligation of sincerity and spiritual authenticity.
Mark 7.1-13 (King James Version) :Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.Howbeit in vain do they worship me, teaching for doctrines the commandments of men.For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.And ye suffer him no more to do ought for his father or his mother;Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.King James Version (1769), domaine public — texte : eBible.org -
PER184
The Pharisees ask for a sign
The article describes how the Pharisees ask Jesus to prove his authority by a sign, and how he refuses, denouncing their hypocrisy and mentioning only the sign of Jonah. The account highlights the tensions between Jesus and the religious leaders of his time.
Matthew 16.1-4 (King James Version) :The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.King James Version (1769), domaine public — texte : eBible.org -
PER185
Return to Bethsaida
This article examines Jesus' return to Bethsaida after his confrontations with the Pharisees, highlighting his intention to give priority to faith over fruitless discussions.
Mark 10.1 (King James Version) :And he arose from thence, and cometh into the coasts of Judæa by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.King James Version (1769), domaine public — texte : eBible.org -
PER186
Teaching the disciples about the influence of the Pharisees
Jesus warns his apostles against the pernicious influence of the Pharisees, symbolized by the “leaven.” Matthew and Mark relate this teaching during a crossing toward Bethsaida, where the disciples have run short of bread. Jesus points out their lack of faith, inviting them to grasp the spiritual import of his words beyond material concerns.
Mark 8.14-21 (King James Version) :Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.And they reasoned among themselves, saying, It is because we have no bread.And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.And he said unto them, How is it that ye do not understand?King James Version (1769), domaine public — texte : eBible.org -
PER212
The Jews are looking for the Messiah Jesus
Pericope 212 relates, according to John 7.11-13 alone, the Jews' search for Jesus during the feast in Jerusalem in October AD 32. It illustrates the division of the people over the Messiah: some recognize him, others seek to eliminate him. The fear of the religious authorities hinders public conversions, revealing the political and spiritual tension of the time.
John 7.12 (King James Version) :And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.King James Version (1769), domaine public — texte : eBible.org -
PER213
Teaching of the Messiah Jesus in the temple
At the Feast of Tabernacles in October AD 32, the Messiah Jesus teaches at the temple in Jerusalem with an authority that astonishes the crowd and angers the Pharisees. John 7.14-24 reports this unique episode in which Jesus affirms that his teaching comes from God and defends a Sabbath healing with a rigorous scriptural argument. The hostility of the religious authorities intensifies.
Luke 14.1-6 (King James Version) :And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.And, behold, there was a certain man before him which had the dropsy.And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?And they held their peace. And he took him, and healed him, and let him go;And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?And they could not answer him again to these things.King James Version (1769), domaine public — texte : eBible.org -
PER214
The authorities are looking for the Messiah Jesus in order to arrest him
During the Feast of Tabernacles in Jerusalem, the crowd wonders about the messianic identity of Jesus. Despite the confusion over his origins and the attempts of the religious authorities to arrest him, Jesus teaches publicly in the Temple, reaffirms his divinity and announces his coming departure. Since his hour has not yet come, the guards cannot seize him. This episode, unique to the Gospel of John (7.25-36), illustrates the growing opposition between Jesus and the religious authorities.
John 7.33-34 (King James Version) :Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.King James Version (1769), domaine public — texte : eBible.org -
PER216
The conflicting assessment of the people
On the last day of the Feast of Sukkot in Jerusalem (October AD 32), Jesus proclaims himself to be a source of living water. The crowd is divided: some recognize him as the Messiah, others refuse to accept what is plain. The guards sent to arrest him disobey, impressed by his words. Nicodemus argues for a fair judgment, while the Pharisees put forward flimsy arguments. The opposition of the religious authorities turns fanatical, making Jesus' death their sole objective.
John 7.46 (King James Version) :The officers answered, Never man spake like this man.King James Version (1769), domaine public — texte : eBible.org -
PER217
The woman caught in adultery
Pericope 217 recounts the episode of the woman caught in adultery (John 8.1-11), in which Pharisees set a trap for Jesus by bringing him a woman caught in the very act. Jesus foils the trap with his famous saying inviting the one who is without sin to cast the first stone, then forgives the woman. This account, whose textual authenticity is debated, illustrates the union of divine justice and mercy, and reveals Jesus' unique authority to justify.
Leviticus 20.10 (King James Version) :And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.Notediscovered: Heb. made nakedNoteuncovereth: Heb. hath made nakedNotean…: Heb. a separationKing James Version (1769), domaine public — texte : eBible.org -
PER219
Assassination attempt
On the last day of a feast in Jerusalem (13 October 32), the Pharisees try to stone the Messiah Jesus after his proclamations about his divine origin. Jesus escapes death by hiding among his disciples and leaves the city. He probably withdraws to Bethany beyond the Jordan. Only John reports this episode, based on John 8,59.
John 10.22 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.King James Version (1769), domaine public — texte : eBible.org -
PER223
The Messiah Jesus in Bethany at the Home of Martha and Mary
Luke 10.38-42 recounts the visit of the Messiah Jesus to Bethany, at the home of Martha and Mary, around late November or early December AD 32. Located 3 km from Jerusalem, this village welcomes Jesus in a context of relative calm: the Pharisees have changed strategy, preferring to gather incriminating testimonies rather than act violently. Luke is the only evangelist to mention this episode.
Luke 10.38-42 (King James Version) :Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.King James Version (1769), domaine public — texte : eBible.org -
PER226
Jesus the Messiah challenged after a miracle
In Jerusalem, after healing a mute demoniac, Jesus the Messiah is challenged by opponents who attribute his power to Beelzebul and demand another sign. He answers with logical and spiritual arguments, cites the sign of Jonah, redirects a word of praise toward obedience to the Word, and concludes with a metaphor about the inner light. This discourse, reported only by Luke (11.14-36), illustrates two opposite attitudes toward the Messiah: authentic faith and unbelieving rejection.
Luke 11.33-36 (King James Version) :No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.Take heed therefore that the light which is in thee be not darkness.If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.King James Version (1769), domaine public — texte : eBible.org -
PER228
The judgment of religious leaders and the rebukes of Jesus the Messiah
During a meal at a Pharisee's house in Jerusalem (late 32), Jesus utters severe rebukes against the Pharisees and the teachers of the law. Luke 11.38-54, the only gospel to recount this episode, describes a hostile atmosphere in which the religious authorities look for evidence to condemn Jesus. His cutting words are in reality a call to repentance, ignored by men blinded by pride.
Luke 11.53 (King James Version) :And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:King James Version (1769), domaine public — texte : eBible.org -
PER231
Healing of a woman on the Sabbath
Pericope 231 recounts Jesus’ healing of a woman who had been crippled for eighteen years, on a Sabbath in a synagogue in Jerusalem (Luke 13.10-17). This act provokes the indignation of the religious authorities, whom Jesus confounds by pointing out their contradictions. The crowd, for its part, marvels and glorifies God. The episode illustrates the tension between Pharisaic tradition and the authentic application of God’s law, while highlighting this woman’s persevering faith.
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 -
PER233
Teachings of the Messiah Jesus on the road to Jerusalem
The pericope PER233 recounts the teachings of Jesus during his journey to Jerusalem, reported only by Luke (Lk 13.22-33), in December AD 32. Jesus passes through towns and villages, teaching about the narrow gate and the Kingdom of God. The article places these repeated journeys between Bethany and Jerusalem in context, amid growing tension with the Pharisees and Herod Antipas.
Luke 13.32 (King James Version) :And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.King James Version (1769), domaine public — texte : eBible.org -
PER235
Meal at a Pharisee's house
The pericope PER235 recounts Jesus’ meal at the house of a leader of the Pharisees on a Saturday (Luke 14.1), in a context of growing confrontation. The Pharisees are seeking to gather evidence against him for the Sanhedrin. Despite the tensions, Jesus accepts the invitation, holds his ground and corrects their teachings. Luke is the only evangelist to report this episode, which most likely took place at the Saturday midday meal.
Luke 14.12 (King James Version) :Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.King James Version (1769), domaine public — texte : eBible.org -
PER242
The Curiosity of the People and the Jealousy of the Religious Leaders
The article explores how the people, welcoming Jesus’ message, contrast with the jealousy and opposition of the religious authorities. The Pharisees, fearing the loss of their influence, were often antagonistic, despite Jesus’ openness and compassion toward the marginalized and sinners.
Matthew 11.18-19 (King James Version) :For John came neither eating nor drinking, and they say, He hath a devil.The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.King James Version (1769), domaine public — texte : eBible.org -
PER251
The spiritual aspect of the kingdom
The article explores Luke’s account of the kingdom of God, highlighting a question the Pharisees put to Jesus about its coming. Contrary to a conditional reading, the Greek text indicates a question in the present tense. Jesus explains that the kingdom is established quietly and is perceptible only to the spiritually receptive.
Luke 17.20-21 (King James Version) :And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.King James Version (1769), domaine public — texte : eBible.org -
PER256
The Messiah Jesus Asserts His Divinity
The article discusses Jesus’ healing of a man born blind, which is mentioned only in the Gospel of John. The man is spiritually transformed by recognizing Jesus as the Messiah. The Pharisees, by contrast, remain in their spiritual blindness by refusing Jesus’ light. This contrast underlines that true sight flows from humility and openness to divine truth.
John 9.35-41 (King James Version) :Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?He answered and said, Who is he, Lord, that I might believe on him?And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.And he said, Lord, I believe. And he worshipped him.And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.King James Version (1769), domaine public — texte : eBible.org -
PER258
The Feast of Dedication
The article explores Pericope 258, describing the Feast of Dedication, where Jesus, although threatened by the Pharisees, moves freely in the Temple. The analysis highlights the Pharisees’ change of strategy, aimed at legal action against Jesus. This passage is central to understanding the religious and social dynamics of this critical period.
John 10.31 (King James Version) :Then the Jews took up stones again to stone him.King James Version (1769), domaine public — texte : eBible.org -
PER262
Teaching on divorce
The article discusses Jesus’ teaching on divorce, drawing on the Gospels of Matthew and Mark. It places this teaching in the chronological context of Jesus’ ministry between Hanukkah and Passover, offering an in-depth analysis of the spiritual implications of his teachings beyond mere legal debates.
Luke 18.35-43 (King James Version) :And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:And hearing the multitude pass by, he asked what it meant.And they told him, that Jesus of Nazareth passeth by.And he cried, saying, Jesus, thou Son of David, have mercy on me.And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me.And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.And Jesus said unto him, Receive thy sight: thy faith hath saved thee.And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER289
The authority of the Messiah Jesus challenged
In the Temple of Jerusalem, the religious leaders publicly challenge Jesus’ authority. With a clever counter-question about the baptism of John, he reduces them to silence and exposes their bad faith. This synoptic episode (Matt 21.23-27; Mark 11.27-33; Luke 20.1-8) illustrates the growing opposition of the authorities to the Messiah during his last week before the arrest.
Luke 20.1-8 (King James Version) :And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?And he answered and said unto them, I will also ask you one thing; and answer me:The baptism of John, was it from heaven, or of men?And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.And they answered, that they could not tell whence it was.And Jesus said unto them, Neither tell I you by what authority I do these things.King James Version (1769), domaine public — texte : eBible.org -
PER290
The parable of the two sons
The parable of the two sons (Matt 21,28-32), recorded only by Matthew, takes place in the Temple of Jerusalem during Jesus’ last week. It contrasts two attitudes: promising without acting versus refusing and then obeying. Jesus unmasks the hypocrisy of the religious leaders and announces that repentant sinners enter the Kingdom ahead of them. A universal call to humility and sincere repentance.
John 3.16-17 (King James Version) :For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.For God sent not his Son into the world to condemn the world; but that the world through him might be saved.King James Version (1769), domaine public — texte : eBible.org -
PER294
The questions of the Pharisees and the Herodians
The Pharisees and Herodians try to trap Jesus by asking him whether one should pay the tax to Caesar. His answer — “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” — foils the trap and establishes the fundamental distinction between civil authority and divine sovereignty, reminding us that man, who bears the image of God, belongs wholly to him.
Matthew 22.15-22 (King James Version) :Then went the Pharisees, and took counsel how they might entangle him in his talk.And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?Shew me the tribute money. And they brought unto him a penny.And he saith unto them, Whose is this image and superscription?They say unto him, Cæsar’s. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.When they had heard these words, they marvelled, and left him, and went their way.King James Version (1769), domaine public — texte : eBible.org -
PER296
The questions of the teachers of the law
During the last week before his Passion, Jesus is questioned by teachers of the Law about the greatest commandment. He sums up the whole Law in two principles: loving God and loving one’s neighbor. A sincere scribe acknowledges the rightness of this answer, and Jesus tells him that he is not far from the Kingdom. The article nuances the view of Pharisaism and invites a faith lived in love rather than in legalism.
Matthew 22.35 (King James Version) :Then one of them, which was a lawyer, asked him a question, tempting him, and saying,King James Version (1769), domaine public — texte : eBible.org -
PER297
The Messiahship of Jesus
At the Temple court in Jerusalem, on the Tuesday before his Passion, Jesus questions the Pharisees about the identity of the Messiah. Citing Psalm 110, he reveals that the Messiah is both Son of David according to the flesh and eternal Lord according to his divinity, confounding his opponents, who are left without an answer. A fundamental Christological statement about the dual nature of Jesus.
Luke 20.45-47 (King James Version) :Then in the audience of all the people he said unto his disciples,Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;Which devour widows’ houses, and for a shew make long prayers: the same shall receive greater damnation.King James Version (1769), domaine public — texte : eBible.org -
PER298
Indictment Against the Religious Leaders
In the courtyard of the Temple in Jerusalem, on the Wednesday before his Passion, Jesus delivers a severe indictment against the scribes and the Pharisees. Through eight proclamations of ‘Woe to you!’, he denounces their hypocrisy, their pride and their outward show of religion, while expressing deep sorrow over Jerusalem. He calls his disciples to a genuine, humble faith that serves others.
Matthew 23.11 (King James Version) :But he that is greatest among you shall be your servant.King James Version (1769), domaine public — texte : eBible.org
Healings
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MIR010
Healing the man with the withered hand
This article explores the miracle of Jesus healing a man with a withered hand, illustrating his confrontation with the Pharisees over the meaning of the Sabbath. The Gospels of Matthew, Mark and Luke each recount this event with different nuances, highlighting Jesus' compassion and the rigidity of the religious authorities.
Luke 6.6-11 (King James Version) :And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.And they were filled with madness; and communed one with another what they might do to Jesus.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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CTD063
The Pharisees or the Scribes
This article addresses an apparent biblical contradiction involving the Pharisees and scribes in the Gospels, explaining how these differences reflect the biblical authors' distinct but complementary perspectives on opposition to Jesus.
Mark 3.22 (King James Version) :And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.King James Version (1769), domaine public — texte : eBible.org -
CTD069
The leaven of the Pharisees
The article explores the variety of Gospel presentations of Jesus' warning about the "yeast of the Pharisees", examining cultural and theological differences in Matthew, Mark, and Luke.
Luke 12.1 (King James Version) :In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF002
The Pharisees
The Pharisees, who appeared after the Maccabean revolt (165 BC), were an influential religious group of ancient Judaism. Devoted to the written and oral Torah, they believed in the resurrection and remained close to the people. Often in conflict with Jesus in the Gospels, they nevertheless produced figures such as Nicodemus and Joseph of Arimathea. Their teachings founded rabbinic Judaism after the destruction of the Temple in AD 70.
Philippians 3.5 (King James Version) :Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;King James Version (1769), domaine public — texte : eBible.org