The Sermon on the Mount

PER109 The healing of a leper after the Sermon on the Mount

This article explores Jesus’ healing of a leper after the Sermon on the Mount, discussing the differing accounts in the Gospels of Matthew, Mark, and Luke. The healing is described as a challenge to the strict laws on purification, and the importance of observing the Law of Moses is emphasized. The article considers the continuity between different Gospel accounts.

Leviticus 13 (King James Version) :

And the LORD spake unto Moses and Aaron, saying,^{aNoterising: or, swelling}When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests:And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean.If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days:And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more:And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean.But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again:And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy.When the plague of leprosy is in a man, then he shall be brought unto the priest;^{aNotequick…: Heb. the quickening of living flesh}And the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising;It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean.And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh;Then the priest shall consider: and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean.But when raw flesh appeareth in him, he shall be unclean.And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy.Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest;And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean.The flesh also, in which, even in the skin thereof, was a boil, and is healed,And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest;And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil.But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days:And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague.But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white;^{aNotea hot…: Heb. a burning of fire}Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy.But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days:And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.If a man or woman have a plague upon the head or the beard;Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard.And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days:And in the seventh day the priest shall look on the plague: and, behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin;He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more:And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.But if the scall spread much in the skin after his cleansing;Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.If a man also or a woman have in the skin of their flesh bright spots, even white bright spots;^{aNotehair…: Heb. head is pilled}Then the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin; he is clean.And the man whose hair is fallen off his head, he is bald; yet is he clean.And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean.And if there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead.Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh;He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;^{aNotething…: Heb. work of}^{bNotething: Heb. vessel, or, instrument}^{cNotewhether…: Heb. whether it be bald in the head thereof, or in the forehead thereof}Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin;And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be shewed unto the priest:And the priest shall look upon the plague, and shut up it that hath the plague seven days:And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting leprosy; it is unclean.He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire.And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin;Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more:And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in the fire; it is fret inward, whether it be bare within or without.And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof:And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire.And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Level: Intermediate

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.

Mark 9.33-50 (King James Version) :

And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?But they held their peace: for by the way they had disputed among themselves, who should be the greatest.And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me.For he that is not against us is on our part.For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:Where their worm dieth not, and the fire is not quenched.And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:Where their worm dieth not, and the fire is not quenched.And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:Where their worm dieth not, and the fire is not quenched.For every one shall be salted with fire, and every sacrifice shall be salted with salt.Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Level: Intermediate

PER084 The gathering of the disciples and the crowd

The article addresses the gathering of the disciples and the crowd in Galilee, where Jesus delivers his Sermon on the Mount after choosing the twelve apostles. The crowd is drawn mainly by miraculous healings, but this moment is also essential for teaching Jesus' message. Luke and Matthew offer two complementary perspectives on this event.

Luke 6.17-19 (King James Version) :

And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judæa and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;And they that were vexed with unclean spirits: and they were healed.And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.

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Level: Intermediate Level: Intermediate

PER085 The Sermon on the Mount (1): the Beatitudes

The article analyses the Sermon on the Mount, highlighting differences between Matthew's and Luke's versions. It explains how these teachings of Jesus, addressed mainly to the disciples, were often repeated and compiled. Particular emphasis is placed on the Beatitudes and their spiritual significance.

Matthew 5.2-12 (King James Version) :

And he opened his mouth, and taught them, saying,Blessed are the poor in spirit: for theirs is the kingdom of heaven.Blessed are they that mourn: for they shall be comforted.Blessed are the meek: for they shall inherit the earth.Blessed are they which do hunger and thirst after righteousness: for they shall be filled.Blessed are the merciful: for they shall obtain mercy.Blessed are the pure in heart: for they shall see God.Blessed are the peacemakers: for they shall be called the children of God.Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Level: Intermediate

PAR002 The house built on rock

This article examines the biblical parable of the two houses, found in Matthew and Luke, to illustrate the importance of putting Jesus' teachings into practice. Those who follow his words are compared to wise builders who build on a solid foundation, while those who do not obey are like people building on sand. The parable highlights the importance of active obedience rather than merely listening.

Matthew 7.24-27 (King James Version) :

Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Level: Intermediate

PER086 The Sermon on the Mount (2): the woes recorded by Luke

This article focuses on the woes Jesus pronounces in the Sermon on the Mount according to Luke's Gospel. By denouncing attachment to material things and the pursuit of human approval, these warnings highlight the essential values to follow as a true disciple.

Matthew 23.13-31 (King James Version) :

But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.Ye blind guides, which strain at a gnat, and swallow a camel.Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Level: Intermediate

PER087 The Sermon on the Mount (3): the salt of the earth

The article examines the ‘salt of the earth’ in Jesus' Sermon on the Mount, analysed in Matthew 5:13 with connections to Mark's and Luke's Gospels. Jesus uses this metaphor to illustrate the disciples' role as bearers of wisdom and protection against corruption, warning against losing their spiritual influence.

Mark 9.50 (King James Version) :

Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Level: Intermediate

PER088 The Sermon on the Mount (4): the light of the World

This article explores how, in the Sermon on the Mount, the image of the ‘light of the world’ teaches disciples to live their faith visibly, illustrated through Matthew 5:14–16, Mark 4:21–22 and Luke 8:16/11:33–35. These allegories encourage them to be examples of integrity, reflecting God's light to inspire others to celebrate him.

John 8.12 (King James Version) :

Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

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Level: Intermediate Level: Intermediate

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.

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Level: Intermediate Level: Intermediate

PDA006 Whoever seeks finds

Dominique Lormier examines verse Matthew 7.8, which invites us to ask, seek and knock in order to find spiritual answers. Jesus offers a path of salvation, promising that those who sincerely seek find peace and reconciliation with God.

John 3.16 (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.

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Level: Intermediate Level: Intermediate

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.

Mark 10.1-12 (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.And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him.And he answered and said unto them, What did Moses command you?And they said, Moses suffered to write a bill of divorcement, and to put her away.And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.But from the beginning of the creation God made them male and female.For this cause shall a man leave his father and mother, and cleave to his wife;And they twain shall be one flesh: so then they are no more twain, but one flesh.What therefore God hath joined together, let not man put asunder.And in the house his disciples asked him again of the same matter.And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.And if a woman shall put away her husband, and be married to another, she committeth adultery.

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Level: Intermediate Level: Intermediate

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.

James 5.12 (King James Version) :

But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

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Level: Intermediate Level: Intermediate

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.’

Matthew 5.43-48 (King James Version) :

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.For if ye love them which love you, what reward have ye? do not even the publicans the same?And if ye salute your brethren only, what do ye more than others? do not even the publicans so?Be ye therefore perfect, even as your Father which is in heaven is perfect.

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Level: Intermediate Level: Intermediate

PER096 The Sermon on the Mount (12): instruction on prayer

This article examines Jesus' teaching on prayer in the Sermon on the Mount, highlighting the call to authentic piety, far from formalism. Drawing on Matthew's and Luke's Gospels, it explains prayer's meaning and context.

Luke 11.1-4 (King James Version) :

And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.Give us day by day our daily bread.And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

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Level: Intermediate Level: Intermediate

PER097 The Sermon on the Mount (13): forgiveness

This article explores forgiveness in Jesus' Sermon on the Mount, emphasising that our ability to forgive is connected with divine forgiveness, a central theme in Matthew's Gospel.

Luke 6.37 (King James Version) :

Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:

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Level: Intermediate Level: Intermediate

PER098 The Sermon on the Mount (14): fasting

The article analyses the Sermon on the Mount, in which Jesus criticises the Pharisees' religious formalism. It stresses the importance of sincere and discreet motives when practising fasting and other religious acts.

Matthew 9.14-15 (King James Version) :

Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

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Level: Intermediate Level: Intermediate

PER099 The Sermon on the Mount (15): treasure in heaven

This article analyses a passage of the Sermon on the Mount in which Jesus Christ discusses the importance of choosing between earthly and spiritual riches, emphasising that true treasure is in God's kingdom. Jesus highlights the incompatibility of serving both God and money, advocating priority for spiritual values.

Matthew 6.19-24 (King James Version) :

Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:For where your treasure is, there will your heart be also.The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

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Level: Intermediate Level: Intermediate

PER101 The Sermon on the Mount (17), do not judge others

This article examines Jesus’ Sermon on the Mount, particularly the prohibition against judging others. Focusing on Matthew 7.1-6 and Luke 6.37-45, it advocates mercy and reciprocity in interpersonal relationships.

Hosea 8.7 (King James Version) :

For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.

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Level: Intermediate Level: Intermediate

PER102 The Sermon on the Mount (18), encouragement to pray

The article explores how Jesus, in the Sermon on the Mount, encourages persistent prayer, emphasizing that God answers those who ask insistently. It illustrates this concept with fatherly analogies and highlights God’s goodness.

Matthew 6.6-13 (King James Version) :

But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.Thy kingdom come. Thy will be done in earth, as it is in heaven.Give us this day our daily bread.And forgive us our debts, as we forgive our debtors.And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

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Level: Intermediate Level: Intermediate

PER103 The Sermon on the Mount (19), the golden rule

The article discusses the golden rule in the Sermon on the Mount, explains that spiritual transformation is necessary to put it into practice, and emphasizes the need for God’s help.

Matthew 7.12 (King James Version) :

Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

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Level: Intermediate Level: Intermediate

PER104 The Sermon on the Mount (20), the two paths

The article discusses the Sermon on the Mount, in which Jesus explains the importance of spiritual choices, symbolized by two paths. This recurring theme emphasizes Jesus’ call to his disciples to choose the difficult way leading to eternal life.

Matthew 7.13-14 (King James Version) :

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

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Level: Intermediate Level: Intermediate

PER105 The Sermon on the Mount (21), false prophets

This article discusses Jesus’ warning against false prophets in the Sermon on the Mount. The fruits of their teaching make it possible to distinguish truth from falsehood. Three main criteria are considered: motivations, alignment with Jesus, and behavior.

Matthew 24.24 (King James Version) :

For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Level: Intermediate

PER106 The Sermon on the Mount (22), those who call me Lord

The article explores the Sermon on the Mount, in which Jesus speaks of supposed disciples whom he does not recognize. Comparing the evangelists Matthew and Luke, it discusses the authentic faith needed to enter the Kingdom of God, beyond ethnic identity and miraculous deeds.

Luke 13.29 (King James Version) :

And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Level: Intermediate

PER107 The Sermon on the Mount (23), the two houses

This article analyzes the parable of the two houses, illustrating the importance of solid spiritual foundations in the face of deceptive appearances and emphasizing the distinction between true and false disciples.

Matthew 7.24-27 (King James Version) :

Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Level: Intermediate

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.

Luke 4.32 (King James Version) :

And they were astonished at his doctrine: for his word was with power.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Level: Intermediate

PER241 The image of salt without flavour

The article 'PER241 - The image of salt without flavour' analyses a passage of Luke 14:34-35, where Jesus teaches that disciples must be like salt, essential and transforming. If a disciple loses his spiritual 'flavour', he becomes useless, like insipid salt. This teaching calls for an active and lasting commitment in the spiritual life.

Luke 14.34-35 (King James Version) :

Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.

King James Version (1769), domaine public — texte : eBible.org

Level: Intermediate Audience: Beginner|Intermediate

The Sermon on the Mount

Steps 1 to 10

Steps 11 to 20

Steps 21 to 26