De la 2ème à la 3ème fête de Pâque 9 études
- 1The mission of the 12 Apostles
- 2The results of the Sermon on the Mount
- 3Jesus the Messiah, with his disciples, proclaims the Kingdom of God
- 4The Messiah Jesus' teaching on worry
- 5The parable of the weeds and the wheat
De la 3ème Pâque au début de la dernière semaine 11 études
- 10The test of consecration
- 11The Messiah Jesus announces his coming sufferings, Peter’s reaction
- 12A Rather Strange Saying of the Messiah Jesus
- 13Discourse on humility
- 14Offenses and occasions for stumbling
Ministère de Jésus : appels, miracles et enseignements 8 études
Voir plus (3 autres)La dernière semaine avant l'arrestation 4 études
La dernière journée jusqu'à la crucifixion 1 étude
Ministère de Pierre 1 étude
From the second to the third Passover festival
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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.
Isaiah 60.3 (King James Version) :And the Gentiles shall come to thy light, and kings to the brightness of thy rising.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.
John 6.68 (King James Version) :Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.King James Version (1769), domaine public — texte : eBible.org -
PER118
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 -
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.
Matthew 6.25-34 (King James Version) :Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?Which of you by taking thought can add one cubit unto his stature?And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.King James Version (1769), domaine public — texte : eBible.org -
PER141
The parable of the weeds and the wheat
The parable of the weeds and the wheat (Matthew 13.24-30), unique to Matthew, teaches that good and evil coexist in the world until the final judgment. In it, Jesus illustrates God's patience in delaying the separation of the righteous and the wicked until the eschatological harvest, entrusted to the angels. This parable forms part of a profound biblical reflection on the apparent prosperity of the wicked, shared by Habakkuk, Asaph, Jeremiah, and Job.
Job 21.7-13 (King James Version) :Wherefore do the wicked live, become old, yea, are mighty in power?Notesafe…: Heb. peace fromNotein wealth: or, in mirthTheir seed is established in their sight with them, and their offspring before their eyes.Their houses are safe from fear, neither is the rod of God upon them.Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf.They send forth their little ones like a flock, and their children dance.They take the timbrel and harp, and rejoice at the sound of the organ.They spend their days in wealth, and in a moment go down to the grave.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 -
PER143
The parable of the mustard seed
The parable of the mustard seed (Mt 13.31-32; Mk 4.30-32; Lk 13.18-19) illustrates the Kingdom of God through a tiny seed becoming a large tree. Delivered near Capernaum in AD 31, it teaches that the Kingdom begins humbly but experiences extraordinary growth, offering refuge and welcome to all. It calls for faith, patience, and trust in God for spiritual growth.
Matthew 13.31-35 (King James Version) :Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.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.
Acts 17.6 (King James Version) :And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;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 13.44 (King James Version) :Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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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 6.66 (King James Version) :From that time many of his disciples went back, and walked no more with him.King James Version (1769), domaine public — texte : eBible.org -
PER190
The Messiah Jesus announces his coming sufferings, Peter’s reaction
Jesus announces his imminent sufferings at Caesarea Philippi. Peter, rejecting this idea, illustrates the disciples’ lack of understanding of the Messiah’s spiritual mission. Jesus’ announcement refocuses the goal on the Kingdom of God, anticipating the crucifixion.
Luke 24.21 (King James Version) :But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.King James Version (1769), domaine public — texte : eBible.org -
PER192
A Rather Strange Saying of the Messiah Jesus
The article analyzes Jesus’ statement about the coming of the Kingdom of God, interpreted by some as the Transfiguration, the resurrection or the growth of the Church. It concludes that Jesus was referring to the Transfiguration, an event that reveals his divine glory.
Mark 9.1 (King James Version) :And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.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.
James 1.14-15 (King James Version) :But every man is tempted, when he is drawn away of his own lust, and enticed.Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.King James Version (1769), domaine public — texte : eBible.org -
PER211
The men who want to follow the Messiah Jesus
Luke 9.57-62 presents three men who wish to follow the Messiah Jesus, each with a condition or a hesitation. Jesus responds by calling for renunciation of material comfort, for the primacy of the Kingdom over family duties, and for a determination with no turning back. This passage, unique to Luke, takes place during the journey through Samaria toward Jerusalem and is a radical call to total, uncompromising commitment to the Messiah.
Luke 9.57-62 (King James Version) :And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.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 -
PER232
The mustard seed and the leaven
Pericope PER232 presents the twin parables of the mustard seed and the leaven (Luke 13.18-21). Spoken near a synagogue in Jerusalem on a Saturday, they illustrate the nature of the kingdom of God: it begins humbly, grows powerfully and works in a hidden yet transforming way. These two complementary images invite us to perceive the quiet and irresistible growth of God's reign in the world.
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 -
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 -
PER237
Parable of the Presumptuous Guest
The Parable of the Presumptuous Guest (Luke 14.7-14), related only by Luke, takes place in the house of a leader of the Pharisees in Jerusalem. There Jesus teaches humility by urging us to choose the last place rather than the first, and selfless generosity by encouraging us to invite the poor and the outcasts rather than those who can repay. These two teachings illustrate the fundamental values of the Kingdom of God: honor comes from God, not from oneself, and true giving will be rewarded at the resurrection of the righteous.
Luke 11.37 (King James Version) :And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.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
Jesus’ ministry: callings, miracles and teachings
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PAR005
The mustard seed
L'article 'Le grain de sénevé' explique comment cette parabole de Jésus illustre la croissance du Royaume de Dieu, même à partir d'infimes commencements. Il analyse les trois récits dans les Évangiles synoptiques.
Mark 4.30-32 (King James Version) :And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.King James Version (1769), domaine public — texte : eBible.org -
PAR006
The leaven
La parabole du levain démontre l'influence discrète mais transformative du Royaume de Dieu. À travers cette image, Jésus explique comment ce qui commence petit, comme le levain dans la pâte, finit par imprégner et renouveler tout ce qu'il touche, illustrant la nature subtile mais puissante du Royaume parmi les individus et les communautés.
Matthew 13.33-35 (King James Version) :Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.King James Version (1769), domaine public — texte : eBible.org -
PAR009
The net
L'article explore la parabole du filet de Matthieu 13:47-50, qui met en avant le jugement final et la responsabilité personnelle. En utilisant l'image d'un filet de pêche, Jésus illustre le discernement entre justes et méchants à la fin des temps, soulignant la nécessité de vivre en accord avec les principes du Royaume de Dieu.
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 -
PAR010
The unforgiving servant
La parabole du serviteur impitoyable dans Matthieu 18:23-35 enseigne que le pardon divin reçu doit devenir pardon offert. Elle révèle l'écart entre la générosité divine et la dureté humaine. Le pardon est essentiel pour manifester la miséricorde divine dans le Royaume de Dieu.
Matthew 18.23-35 (King James Version) :Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.And he would not: but went and cast him into prison, till he should pay the debt.So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.King James Version (1769), domaine public — texte : eBible.org -
PAR012
The two sons
L'article analyse la parabole des deux fils de Matthieu 21.28-32. Cette parabole illustre que l'obéissance réelle à Dieu importe plus que de simples paroles. Le repentir sincère, même tardif, ouvre l'accès au Royaume de Dieu, contrairement aux promesses non tenues. Jésus utilise ce récit pour confronter les autorités religieuses de son temps et souligne l'importance de l'action sincère.
Matthew 21.28-32 (King James Version) :But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.He answered and said, I will not: but afterward he repented, and went.And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.King James Version (1769), domaine public — texte : eBible.org -
PAR014
The Wedding of the King’s Son
L'article discute de la parabole du banquet, comparant les récits de Matthieu et Luc. Matthieu souligne la responsabilité des invités et les conséquences du refus, tandis que Luc met en avant l'inclusion des exclus. Ces perspectives illustrent l'appel universel de Dieu et la nécessitée d'une réponse authentique pour participer au Royaume.
Matthew 22.1-14 (King James Version) :And Jesus answered and spake unto them again by parables, and said,The kingdom of heaven is like unto a certain king, which made a marriage for his son,And sent forth his servants to call them that were bidden to the wedding: and they would not come.Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.But they made light of it, and went their ways, one to his farm, another to his merchandise:And the remnant took his servants, and entreated them spitefully, and slew them.But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.And when the king came in to see the guests, he saw there a man which had not on a wedding garment:And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.For many are called, but few are chosen.King James Version (1769), domaine public — texte : eBible.org -
PAR016
The Faithful Servant
La parabole du figuier bourgeonnant, rapportée par Matthieu, Marc et Luc dans leur discours eschatologique, invite les disciples à discerner les signes annonciateurs du retour du Messie. Comme les bourgeons annoncent l'été, les événements du monde annoncent la proximité du Royaume de Dieu. La parole du Christ est éternelle et sûre : le ciel et la terre passeront, mais elle demeure.
Matthew 24.32-35 (King James Version) :Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:So likewise ye, when ye shall see all these things, know that it is near, even at the doors.Verily I say unto you, This generation shall not pass, till all these things be fulfilled.Heaven and earth shall pass away, but my words shall not pass away.King James Version (1769), domaine public — texte : eBible.org -
PAR017
The Ten Young Girls
La parabole du figuier bourgeonnant, rapportée dans Matthieu, Marc et Luc, invite les disciples à lire les signes des temps avec vigilance et espérance. Comme les bourgeons annoncent l'été, les événements du monde annoncent le retour du Messie. La parole de Jésus, sûre et éternelle, garantit l'accomplissement de toutes ses promesses concernant le Royaume de Dieu.
Mark 13.28-31 (King James Version) :Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.Verily I say unto you, that this generation shall not pass, till all these things be done.Heaven and earth shall pass away: but my words shall not pass away.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER286
Daily Teaching in the Temple
Pericope 286 describes Jesus’ daily teaching in the Temple of Jerusalem during Passover week (Monday, March 28, AD 33). Based mainly on Luke 19,47-48, it presents the growing opposition between the admiring crowds and the hostile religious authorities — scribes, chief priests, Sadducees and Pharisees — who seek to silence Jesus, whose message of the Kingdom of God threatens their established power.
Luke 19.47-48 (King James Version) :And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,And could not find what they might do: for all the people were very attentive to hear him.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 -
PER292
The parable of the wedding feast
The parable of the wedding feast (Mt 22,1-14; Lk 14,15-24) teaches that God invites all people into His Kingdom, but that rejecting this invitation brings a grave judgment. Spoken in the Temple of Jerusalem on the Tuesday of Passion Week, it prophetically announces the destruction of Jerusalem in AD 70. The man without a wedding garment reminds us that entering the Kingdom requires a genuine spiritual transformation, received by faith in Christ.
Isaiah 61.10 (King James Version) :I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.Notedecketh: Heb. decketh as a priestKing James Version (1769), domaine public — texte : eBible.org -
PER302
The parable of the fig tree
The article analyzes the parable of the fig tree, in which Jesus teaches spiritual vigilance regarding the signs of the times. The events signaling the approach of the Kingdom are seen not as threats but as a call to preparation and faith. The stability of Jesus’ words in the face of the transient nature of the world is emphasized.
Psalms 119.89 (King James Version) :For ever, O LORD, thy word is settled in heaven.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER312
Dispute among the Disciples over Preeminence
The article analyzes a scene from the Gospels in which Jesus’ disciples argue about who is the greatest, revealing their attachment to an earthly understanding of the Kingdom of God. Jesus teaches that true greatness lies in selfless service. This account illustrates the inverted spiritual values of Christianity.
John 18.36 (King James Version) :Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.King James Version (1769), domaine public — texte : eBible.org
Pierre's Ministry
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ADA001
The Introduction to Luke
Premier commentaire de la série sur les Actes des Apôtres, cet article analyse l'introduction de Luc (Actes 1.1-3). Il présente Luc comme auteur des deux œuvres adressées à Théophile, évoque l'hypothèse de ce dernier comme commanditaire, et souligne les quarante jours d'enseignement post-résurrection sur le Royaume de Dieu. Ces versets assurent la transition entre l'Évangile et l'histoire de l'Église naissante sous la conduite du Saint-Esprit.
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