The ministry of John the Baptist 1 study
The beginning of the ministry in Galilee 2 studies
From the second to the third Passover festival 7 studies
- 4The results of the Sermon on the Mount
- 5Peter's question
- 6The healing of the woman with bleeding
- 7The healing of Jairus' daughter
- 8Jesus the Messiah continues his work
From the 3rd Passover to the start of the final week 16 studies
- 11The Messiah Jesus and Peter walk on the water
- 12The reaction of the apostles
- 13Peter acknowledges Jesus as the Messiah
- 14Verdict on the human heart
- 15Peter’s second declaration
Jesus’ ministry: callings, miracles and teachings 1 study
The last week before the arrest 2 studies
The last day up to the crucifixion 13 studies
- 30Jesus the Messiah washes the feet of his disciples
- 31Peter’s denial foretold
- 32Peter and another disciple offer to defend their Master
- 33The struggle in prayer
- 34The rebellion of the disciple Peter and the healing of Malchus
The resurrection and the various appearances 4 studies
Healings 1 study
Contradictions 6 studies
- 48Judas's kiss?
- 49Peter's denial?
- 50Matthew's real name?
- 51Peter's mother-in-law
- 52The transfiguration
Peter's ministry 23 studies
- 54The Acts of the Apostles
- 55The ascension of Jesus
- 56The disciples' return and wait
- 57The choice of Matthias
- 58The fulfillment of the promise
Miracles 7 studies
- 77Walking on water
- 78The transfiguration
- 79Coin in a fish’s mouth
- 80Withering of the fig tree
- 81Second miraculous catch of fish after the resurrection
Historical notes 1 study
Word of a Friend 1 study
The ministry of John the Baptist
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PER037
A visit to Capernaum
After the wedding at Cana, Jesus the Messiah visits Capernaum with his family around 1 December 29. Only John reports this episode (John 2:12). He meets his disciples Peter, Andrew, James and John there and befriends Zebedee and Salome. This town later becomes the headquarters of his Galilean ministry. After this visit, he returns to Nazareth before joining John the Baptist at Aenon.
John 1.44 (King James Version) :Now Philip was of Bethsaida, the city of Andrew and Peter.King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
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PER048
The return to Galilee
The article describes Jesus’ return to Galilee, drawing on the Gospels and key locations such as Capernaum and Nazareth. It explains how these journeys marked the beginning of a more strategic and influential ministry.
Matthew 4.13 (King James Version) :And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:King James Version (1769), domaine public — texte : eBible.org -
PER058
Healing of the apostle Peter’s mother-in-law
This article examines Jesus' healing of Peter's mother-in-law in the town of Capernaum in Galilee. This miracle, reported in three Gospels, sheds light on Simon Peter's family and social setting, illustrating Jesus' power over illness and his consistency with Jewish religious practices.
Matthew 8.14-15 (King James Version) :And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.And he touched her hand, and the fever left her: and she arose, and ministered unto them.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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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 7.46 (King James Version) :The officers answered, Never man spake like this man.King James Version (1769), domaine public — texte : eBible.org -
PER134
Peter's question
This article explores Peter's question about the audience for Jesus' parables. Set near Capernaum, it emphasizes the disciples' difficulties in grasping the teachings, highlighting the challenge of understanding the universal message of the kingdom of God. Luke is the only evangelist to record this particular intervention by Peter.
Luke 12.41 (King James Version) :Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?King James Version (1769), domaine public — texte : eBible.org -
PER154
The healing of the woman with bleeding
Pericope 154 recounts the healing of a woman who had suffered from bleeding for twelve years, as reported by Matthew, Mark and Luke. In Capernaum, she discreetly touches the garment of Jesus on his way to Jairus' house. Healed instantly, she is publicly acknowledged by Jesus, who declares: 'Your faith has saved you.' The article compares the three Synoptic accounts and explores the theological, christological and social significance of this miracle of faith.
Mark 5.24-34 (King James Version) :And Jesus went with him; and much people followed him, and thronged him.And a certain woman, which had an issue of blood twelve years,And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,When she had heard of Jesus, came in the press behind, and touched his garment.For she said, If I may touch but his clothes, I shall be whole.And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?And he looked round about to see her that had done this thing.But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.King James Version (1769), domaine public — texte : eBible.org -
PER155
The healing of Jairus' daughter
Pericope 155 recounts the raising of Jairus' daughter by Jesus the Messiah at Capernaum (Feb.–Mar. AD 32). Jairus, a ruler of the synagogue, prostrates himself before Jesus to implore the healing of his dying daughter. Despite the delay caused by the healing of a woman with a hemorrhage, Jesus goes to the house, says “Talitha koumi,” and raises the young girl. This miracle bears witness to his authority over death and calls for faith even in desperate situations.
Luke 8.40-56 (King James Version) :And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house:For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master.But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.And they laughed him to scorn, knowing that she was dead.And he put them all out, and took her by the hand, and called, saying, Maid, arise.And her spirit came again, and she arose straightway: and he commanded to give her meat.And her parents were astonished: but he charged them that they should tell no man what was done.King James Version (1769), domaine public — texte : eBible.org -
PER159
Jesus the Messiah continues his work
Pericope 159 presents Jesus continuing his ministry in Galilee, from Capernaum, in February–March AD 32, before the third Passover. Relying solely on Matthew 9.35, the article emphasizes the priority given to proclaiming the Kingdom over miracles, the autonomy of the local synagogues in relation to the Pharisees, and Matthew's thematic method, corrected here by Mark's chronology.
John 2.13 (King James Version) :And the Jews’ passover was at hand, and Jesus went up to Jerusalem,King James Version (1769), domaine public — texte : eBible.org -
PER164
Recalling the arrest of John the Baptist
Pericope PER164 recalls the circumstances of John the Baptist's arrest, as recounted by Matthew (14.3-5) and Mark (6.17-20). John was imprisoned for publicly denouncing the unlawful marriage of Herod Antipas to Herodias, the former wife of his brother. Mark offers a nuanced portrait of Herod, ambivalent and fascinated by John, whereas Matthew stresses his fear of the crowd. It is Herodias who pushes for the prophet's death; he was held at Machaerus in March AD 32.
Matthew 14.3-5 (King James Version) :For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.For John said unto him, It is not lawful for thee to have her.And when he would have put him to death, he feared the multitude, because they counted him as a prophet.King James Version (1769), domaine public — texte : eBible.org -
PER165
Reminder of the circumstances of the murder of John the Baptist
Pericope 165 analyzes the circumstances of the murder of John the Baptist according to Matthew (14.6-12) and Mark (6.21-29). In Galilee, in March AD 32, Herod Antipas yields to the manipulation of Herodias through Salome's dance and has the prophet beheaded. The article highlights the parallel between the martyrdom of John and that of Jesus, two messianic figures unjustly condemned and laid in a tomb.
Mark 6.21 (King James Version) :And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER171
The Messiah Jesus and Peter walk on the water
Pericope 171 analyzes the miracle of Jesus walking on the waters of Lake Gennesaret (April AD 32), including the episode of Peter. A rigorous comparison of the accounts in Matthew 14.22-32, Mark 6.45-52 and John 6.16-21 brings out points of agreement and difference, revealing the divine power of the Messiah and the tension between faith and doubt among the disciples.
Matthew 14.22-32 (King James Version) :And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.And in the fourth watch of the night Jesus went unto them, walking on the sea.And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?And when they were come into the ship, the wind ceased.King James Version (1769), domaine public — texte : eBible.org -
PER172
The reaction of the apostles
Pericope 172 recounts the reaction of the apostles after Jesus walked on the water and calmed the storm. Set at Gennesaret in April AD 32, the episode is reported by Matthew and Mark. The disciples bow down and proclaim: 'You are truly the Son of God', marking a decisive step in their faith and in the progressive Christological revelation of the Gospels.
Matthew 16.16 (King James Version) :And Simon Peter answered and said, Thou art the Christ, the Son of the living God.King James Version (1769), domaine public — texte : eBible.org -
PER176
Peter acknowledges Jesus as the Messiah
Pericope 176 recounts Peter's confession that Jesus is the Messiah, reported only by John (6.62-71). After a mass departure of disciples, Jesus asks the Twelve about their commitment. Peter responds with a remarkable proclamation of faith. The article explores the tension between divine sovereignty and human freedom, and concludes with the mention of Judas Iscariot, a reminder that nothing escapes God's gaze.
John 6.44 (King James Version) :No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.King James Version (1769), domaine public — texte : eBible.org -
PER179
Verdict on the human heart
The article discusses Jesus’ teaching on true purity, based on Matthew and Mark. It reveals that impurity comes from the human heart, not from dietary rules, highlighting an important change in Christian teaching.
Matthew 15.10-20 (King James Version) :And he called the multitude, and said unto them, Hear, and understand:Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.Then answered Peter and said unto him, Declare unto us this parable.And Jesus said, Are ye also yet without understanding?Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?But those things which proceed out of the mouth come forth from the heart; and they defile the man.For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:These are the things which defile a man: but to eat with unwashen hands defileth not a man.King James Version (1769), domaine public — texte : eBible.org -
PER188
Peter’s second declaration
The article deals with Peter’s second declaration, in which he recognizes Jesus as the Messiah. It examines the biblical accounts that place this event at Caesarea Philippi, emphasizing the difficulty for a Jewish audience to accept divine sonship. Jesus asks his disciples not to declare his messiahship openly.
Luke 9.18-21 (King James Version) :And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.And he straitly charged them, and commanded them to tell no man that thing;King James Version (1769), domaine public — texte : eBible.org -
PER189
Praise of Peter by the Messiah Jesus
The article emphasizes the importance of Peter's recognition of Jesus as the Messiah, which took place at Caesarea Philippi, and the expression of this divinely inspired truth, rather than a human revelation, based on the text of Matthew 16:17-20.
Matthew 16.17-20 (King James Version) :And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.Then charged he his disciples that they should tell no man that he was Jesus the Christ.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 9.22 (King James Version) :Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.King James Version (1769), domaine public — texte : eBible.org -
PER191
The price of dedication
The article “PER191 - The price of dedication” describes Jesus’ words about true discipleship at Caesarea Philippi. The biblical passages of Matthew, Mark and Luke stress the importance of personal self-denial for eternal salvation. They urge us to take up the cross daily and to remain faithful to the teaching of Christ, offering a radical view of discipleship in contrast with the religious practices of the time.
Luke 9.23-26 (King James Version) :And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels.King James Version (1769), domaine public — texte : eBible.org -
PER193
The transfiguration
The article explores the transfiguration of Jesus, in which he shines with divine light alongside Moses and Elijah on Mount Hermon. Peter, James and John are witnesses of it. This event reveals the divinity of Jesus.
Matthew 17.1-13 (King James Version) :And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.And, behold, there appeared unto them Moses and Elias talking with him.Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.And when the disciples heard it, they fell on their face, and were sore afraid.And Jesus came and touched them, and said, Arise, and be not afraid.And when they had lifted up their eyes, they saw no man, save Jesus only.And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.And his disciples asked him, saying, Why then say the scribes that Elias must first come?And Jesus answered and said unto them, Elias truly shall first come, and restore all things.But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.Then the disciples understood that he spake unto them of John the Baptist.King James Version (1769), domaine public — texte : eBible.org -
PER194
The Master’s instructions
The article explores Jesus' command to his disciples to keep his transfiguration secret, highlighting the importance of faith and of preparing the apostles for their future responsibilities.
Mark 9.9-10 (King James Version) :And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.King James Version (1769), domaine public — texte : eBible.org -
PER195
The disciples’ question about the prophet Elijah
After the transfiguration, the disciples ask Jesus about the prophecy concerning Elijah. Jesus reveals that John the Baptist fulfills this prophecy, a connection that the Gospels develop progressively.
Matthew 17.10-13 (King James Version) :And his disciples asked him, saying, Why then say the scribes that Elias must first come?And Jesus answered and said unto them, Elias truly shall first come, and restore all things.But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.Then the disciples understood that he spake unto them of John the Baptist.King James Version (1769), domaine public — texte : eBible.org -
PER196
A demon difficult to drive out
The article explores the disciples’ failed attempt to cast a demon out of a young boy, which required Jesus’ intervention after the Transfiguration. The accounts in Matthew, Mark and Luke point to the weakness of their faith as the reason for their failure.
Luke 9.37-45 (King James Version) :And it came to pass, that on the next day, when they were come down from the hill, much people met him.And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.And I besought thy disciples to cast him out; and they could not.And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither.And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.King James Version (1769), domaine public — texte : eBible.org -
PER199
The Temple Tax in the Fish’s Mouth
The article recounts the question of the Temple tax, dealt with by Jesus at Capernaum. Asserting his divine sonship, Jesus nevertheless pays the tax to avoid causing offense, thereby demonstrating his wisdom. The miracle of the fish underscores divine providence and Jesus’ commitment to social and religious laws.
Nehemiah 10.31 (King James Version) :And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt.King James Version (1769), domaine public — texte : eBible.org -
PER202
Parable of the lost sheep
The parable of the lost sheep (Mt 18.10-14; Lk 15.3-7) is taught by Jesus at Capernaum in September AD 32, shortly before his final departure from Galilee. Matthew emphasizes the protection of the ‘little ones’ and the divine will not to lose any of them, whereas Luke stresses the heavenly joy over the repentant sinner. The figure of the shepherd points to the messianic mission of Jesus, the good shepherd who prepares his disciples for his absence by promising them a spiritual guide.
Matthew 18.10-14 (King James Version) :Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.For the Son of man is come to save that which was lost.How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.King James Version (1769), domaine public — texte : eBible.org -
PER203
Discipline in the Church and forgiveness
Pericope 203 presents Jesus’ teaching on church discipline and forgiveness, at Capernaum in September AD 32. Matthew 18.15-22 and Luke 17.3-4 develop brotherly correction, the authority of the Church, communal prayer and unlimited forgiveness (seventy times seven). These themes form the foundation of a Christian ethic of relationships centered on reconciliation and divine mercy.
Matthew 18.15-22 (King James Version) :Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.For where two or three are gathered together in my name, there am I in the midst of them.Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.King James Version (1769), domaine public — texte : eBible.org -
PER204
Parable of the king and the servant
The parable of the king and the servant (Mt 18.23-35), told in Capernaum in September 32, is unique to Matthew. It illustrates the vital importance of forgiveness by contrasting an immense debt of 10,000 talents cancelled by a merciful king with a small debt of 100 coins refused by the forgiven servant. The central teaching: those whom God forgives must in turn forgive, or they will lose the grace they received.
Luke 7.41-50 (King James Version) :There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.And he said unto her, Thy sins are forgiven.And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?And he said to the woman, Thy faith hath saved thee; go in peace.King James Version (1769), domaine public — texte : eBible.org
Jesus’ ministry: callings, miracles and teachings
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PAR010
The unforgiving servant
The parable of the unforgiving servant in Matthew 18:23-35 teaches that divine forgiveness received must become forgiveness offered. It reveals the gap between divine generosity and human hardness. Forgiveness is essential to expressing divine mercy in the kingdom of God.
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
The last week before the arrest
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PER288
The fig tree is withered
The day after Jesus cursed the fig tree, the disciples discover the tree completely withered. Jesus takes the opportunity to teach about the power of faith and the importance of forgiveness. Beyond this teaching, the fig tree symbolizes Israel in the Scriptures, and its withering foreshadows the judgment that would fall on the nation forty years later with the destruction of the Temple. Faith and forgiveness remain the unshakable values that Jesus puts forward.
Joel 1.7 (King James Version) :He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.King James Version (1769), domaine public — texte : eBible.org -
PER301
The eschatological discourse on the Mount of Olives
Analysis of Jesus’ eschatological discourse on the Mount of Olives, based on the Gospels. Jesus speaks of the destruction of the Temple and the coming of the end times, revealing his prophetic abilities and the continuity of his mission after the crucifixion. Intended for readers who wish to deepen their theological understanding.
Luke 21.5-24 (King James Version) :And as some spake of the temple, how it was adorned with goodly stones and gifts, he said,As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them.But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by.Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven.But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake.And it shall turn to you for a testimony.Settle it therefore in your hearts, not to meditate before what ye shall answer:For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.And ye shall be hated of all men for my name’s sake.But there shall not an hair of your head perish.In your patience possess ye your souls.And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.Then let them which are in Judæa flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.For these be the days of vengeance, that all things which are written may be fulfilled.But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER313
Jesus the Messiah washes the feet of his disciples
This article examines Jesus’ washing of the disciples’ feet, a singular act recounted by John, symbolizing the reversal of human values and illustrating Jesus’ central message: to serve out of love. This event, set in Jerusalem during the last Passover meal, reveals to his disciples the true mission of Jesus by anticipating his crucifixion.
John 13.4-11 (King James Version) :He riseth from supper, and laid aside his garments; and took a towel, and girded himself.After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.For he knew who should betray him; therefore said he, Ye are not all clean.King James Version (1769), domaine public — texte : eBible.org -
PER316
Peter’s denial foretold
The article explores Jesus’ prediction of Peter’s denial, highlighting the differences between the Gospel accounts and Jesus’ compassion for Peter’s human weakness.
John 13.36-38 (King James Version) :Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.King James Version (1769), domaine public — texte : eBible.org -
PER317
Peter and another disciple offer to defend their Master
The article deals with the reaction of Peter and the disciples to the announcement of Jesus’ death. Misreading the message, they consider an earthly solution to a spiritual issue. The text explains how the Messiah’s mission is revealed through the crucifixion, finally leading the disciples to grasp its true meaning. The moment captured here shows the journey from incomprehension to genuine faith.
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.King James Version (1769), domaine public — texte : eBible.org -
PER329
The struggle in prayer
The article analyzes Jesus' prayer in Gethsemane, illustrating his human suffering and his submission to the divine will. It highlights the historical and scriptural context of the event, offering a theological reflection on Jesus' redemptive mission and the exhortation to watch and pray in times of trial.
Luke 22.39-46 (King James Version) :And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.And when he was at the place, he said unto them, Pray that ye enter not into temptation.And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.And there appeared an angel unto him from heaven, strengthening him.And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.King James Version (1769), domaine public — texte : eBible.org -
PER332
The rebellion of the disciple Peter and the healing of Malchus
This article explores the arrest of Jesus at Gethsemane, where Peter, in an impulsive gesture, cuts off Malchus's ear. Jesus calms the situation by healing Malchus, thereby underlining his divine mission and rejecting violence, in keeping with the Scriptures. He shows his control and divine love even toward those who arrest him.
Matthew 26.51-54 (King James Version) :And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?But how then shall the scriptures be fulfilled, that thus it must be?King James Version (1769), domaine public — texte : eBible.org -
PER333
The words of Jesus the Messiah to the crowd at the arrest
This article examines the arrest of Jesus in the garden of Gethsemane, highlighting his serenity and his willingness to fulfill the divine plan. Through his words, he exposes the contradictions of the religious authorities and underscores his mastery of the situation, revealing his redemptive mission out of love for humanity.
John 18.2 (King James Version) :And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.King James Version (1769), domaine public — texte : eBible.org -
PER334
The Flight of the Disciples
The article examines the disciples’ flight at the arrest of Jesus, stressing their fear and the calm of Jesus. It details the arrest in the Garden of Gethsemane, the interpretation of the Gospels, and the contrast between the disciples’ panic and the sovereignty of Jesus.
Matthew 26.31 (King James Version) :Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.King James Version (1769), domaine public — texte : eBible.org -
PER337
The Apostles Peter and John in the courtyard of Caiaphas’ house
This article recounts the dramatic scene of the apostles Peter and John following Jesus into the courtyard of Caiaphas, revealing their faithfulness and frailty at the heart of Jesus’ passion. The biblical references describe their attempt to stay close to Jesus despite the fear of repercussions. This moment symbolizes a key point of the Gospels, highlighting human nature in the face of the divine mission.
Mark 14.54 (King James Version) :And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.King James Version (1769), domaine public — texte : eBible.org -
PER338
The presentation before the Sanhedrin
This article analyzes the presentation of Jesus before the Sanhedrin prior to his crucifixion according to the Gospels, setting out the violation of Jewish law by a night trial. Strategically orchestrated by Caiaphas to avoid the crowd, this judgment illustrates key theological and historical issues.
John 18.19-24 (King James Version) :The high priest then asked Jesus of his disciples, and of his doctrine.Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?Now Annas had sent him bound unto Caiaphas the high priest.King James Version (1769), domaine public — texte : eBible.org -
PER339
The abuse begins
The article deals with the mistreatment inflicted on Jesus before the crucifixion, centered on the interpretation of the Gospel accounts. It explores how the Sanhedrin manipulated the accusations to obtain the support of the Roman authorities, turning a religious accusation into political sedition.
Matthew 26.67-68 (King James Version) :Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,Saying, Prophesy unto us, thou Christ, Who is he that smote thee?King James Version (1769), domaine public — texte : eBible.org -
PER340
The Denial of the Apostle Peter, Accompanied by the Apostle John
This article describes the denial of the Apostle Peter as recounted in the Gospels, when he denies his Master Jesus three times. The article highlights the precise circumstances of this event and explores the role of the apostle John. By setting the different versions of the Gospels side by side, this tragic moment is analyzed in depth within the historical and religious context of the time.
Luke 22.56-62 (King James Version) :But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.And he denied him, saying, Woman, I know him not.And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan.And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.And Peter went out, and wept bitterly.King James Version (1769), domaine public — texte : eBible.org -
PER346
The relentlessness of the Sanhedrin, official condemnation
PER346 analyzes the official condemnation of Jesus by Pontius Pilate under the relentless pressure of the Sanhedrin. In Jerusalem, on Friday morning, the crowd, manipulated by the religious leaders, demands crucifixion. Pilate, politically trapped, yields despite the absence of any valid charge. The study addresses the irregularities of the trial and the chronological question of the 'sixth hour' in John 19.14, through a synoptic approach to the four Gospels.
Matthew 27.26 (King James Version) :Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.King James Version (1769), domaine public — texte : eBible.org -
PER361
Joseph of Arimathea asks for the body of Jesus
Joseph of Arimathea, a prominent member of the Sanhedrin and a secret disciple of Jesus, courageously asks Pilate to release the body of the Crucified One. Accompanied by Nicodemus, he arranges a dignified burial in his own new tomb, before the Sabbath begins. This episode, attested by all four Gospels, illustrates the passage from discretion to a public act of faith at the very moment when the closest disciples remain in hiding.
John 18.15-27 (King James Version) :And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not.And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.The high priest then asked Jesus of his disciples, and of his doctrine.Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?Now Annas had sent him bound unto Caiaphas the high priest.And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?Peter then denied again: and immediately the cock crew.King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
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PER367
The Women Warn the Disciples
Pericope 367 examines the moment when the women warn the disciples of the resurrection, comparing Matthew 28.8, Mark 16.9-11, Luke 24.9-11 and John 20.2. A notable divergence appears: Mary Magdalene seems unaware of the angels’ message, unlike the other women. The hypothesis that Mary left early, before the angelic appearance, makes it possible to harmonize the accounts and to explain her persistent incomprehension before the empty tomb.
Luke 24.36-49 (King James Version) :And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.But they were terrified and affrighted, and supposed that they had seen a spirit.And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.And when he had thus spoken, he shewed them his hands and his feet.And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?And they gave him a piece of a broiled fish, and of an honeycomb.And he took it, and did eat before them.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.Then opened he their understanding, that they might understand the scriptures,And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.And ye are witnesses of these things.And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.King James Version (1769), domaine public — texte : eBible.org -
PER368
The Reaction of Peter and John
Pericope 368 examines the reaction of Peter and John after Mary Magdalene's testimony about the empty tomb. The two apostles run to the sepulchre, discover the burial linens and the folded face cloth, but do not yet grasp the reality of the resurrection. The article harmonizes the accounts of Luke 24.12 and John 20.3-12, distinguishes two successive announcements to the disciples, and highlights the initial lack of understanding in the face of Jesus' prophecies about his resurrection.
John 20.9 (King James Version) :For as yet they knew not the scripture, that he must rise again from the dead.King James Version (1769), domaine public — texte : eBible.org -
PER369
Mary Magdalene Remains at the Tomb
An episode unique to John (John 20.11), this passage describes Mary Magdalene remaining alone at the tomb after Peter and John have left. A faithful witness since the ministry of Jesus, she first interprets the disappearance of the body as a removal, before becoming the first person to whom the Risen One appears personally. The article offers a chronological analysis and a harmonization of the Gospel accounts of the resurrection.
Luke 8.1-3 (King James Version) :And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.King James Version (1769), domaine public — texte : eBible.org -
PER370
First Appearance of the Messiah Jesus to Mary Magdalene
Pericope PER370 analyzes the first appearance of the risen Christ to Mary Magdalene, on the morning of Sunday, April 3, AD 33, near the tomb in Jerusalem. Reported mainly by John (Jn 20,11-18) and confirmed by Mark (Mk 16,9), this encounter reveals Mary’s initial ignorance of the resurrection, her mistaking Jesus for a gardener, and the distinctive nature of the Easter appearances. The article adopts a rigorous synoptic method by comparing the Gospels.
Luke 24.13-35 (King James Version) :And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.And they talked together of all these things which had happened.And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.But their eyes were holden that they should not know him.And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.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.Yea, and certain women also of our company made us astonished, which were early at the sepulchre;And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:Ought not Christ to have suffered these things, and to enter into his glory?And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.And they drew nigh unto the village, whither they went: and he made as though he would have gone further.But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.And their eyes were opened, and they knew him; and he vanished out of their sight.And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,Saying, The Lord is risen indeed, and hath appeared to Simon.And they told what things were done in the way, and how he was known of them in breaking of bread.King James Version (1769), domaine public — texte : eBible.org
Healings
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MIR005
Healing of Peter's mother-in-law
This article discusses the miracle of the healing of Peter’s mother-in-law, as recounted in Matthew, Mark, and Luke. It highlights Jesus’ healing power and his compassion for the sick, with the accounts emphasizing different aspects of this event. Jesus immediately heals Peter’s mother-in-law, and she then begins to serve them. The unique perspectives of the Gospels enrich our understanding of this miraculous act.
Matthew 8.14-15 (King James Version) :And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.And he touched her hand, and the fever left her: and she arose, and ministered unto them.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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CTD022
Judas's kiss?
The article discusses narrative differences between the Gospels concerning Judas kissing Jesus. Matthew, Mark, and Luke explicitly recount the event, while John omits it, offering another perspective. This difference is seen as complementary, enriching understanding of Jesus' arrest.
John 18.3-12 (King James Version) :Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.As soon then as he had said unto them, I am he, they went backward, and fell to the ground.Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?Then the band and the captain and officers of the Jews took Jesus, and bound him,King James Version (1769), domaine public — texte : eBible.org -
CTD023
Peter's denial?
This article examines the apparent contradiction in the Gospels concerning Peter's denial. It concludes that, although John and Mark present variations, they agree on the fulfilment of Jesus' prediction. The accounts are complementary, not contradictory.
Luke 22.34 (King James Version) :And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.King James Version (1769), domaine public — texte : eBible.org -
CTD037
Matthew's real name?
The article discusses the identity of the disciple Matthew, also called Levi in some Gospels. It explains that this variation in name reflects 1st-century naming practices, when people often had several names depending on their social and religious contexts.
Matthew 9.9 (King James Version) :And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.King James Version (1769), domaine public — texte : eBible.org -
CTD061
Peter's mother-in-law
The article analyses the Gospel accounts of the healing of Peter's mother-in-law, highlighting divergences between Matthew, Mark and Luke. It explores the theological implications of the differences and emphasises the richness contributed by each account.
Matthew 8.14-15 (King James Version) :And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.And he touched her hand, and the fever left her: and she arose, and ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
CTD070
The transfiguration
This article analyses the apparent differences between the Gospel accounts of Jesus' transfiguration. It assesses the unique perspectives of Matthew, Mark and Luke, noting John's silence on this event. The variations between the accounts are considered complementary, enriching our understanding of this key episode in Christian theology.
Mark 9.7-8 (King James Version) :And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.King James Version (1769), domaine public — texte : eBible.org -
CTD076
The cursed fig tree
The article analyses the alleged biblical contradiction between Matthew's and Mark's accounts of the cursed fig tree, concluding that the two perspectives offer a complementary understanding of the same event.
Matthew 21.19 (King James Version) :And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.King James Version (1769), domaine public — texte : eBible.org
Peter's ministry
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ADA000
The Acts of the Apostles
Introduction to a series of studies on the Acts of the Apostles, the natural continuation of the Gospel of Luke. The article presents the historical and theological approach adopted: placing events in context, setting them alongside the Pauline epistles, and establishing a chronology. The two central figures, Peter and Paul, will structure the study. The aim is to trace the birth and expansion of the Church from Jerusalem to the Mediterranean world, under the action of the Holy Spirit.
Acts 2.16-21 (King James Version) :But this is that which was spoken by the prophet Joel;And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.King James Version (1769), domaine public — texte : eBible.org -
ADA003
The ascension of Jesus
The ascension of Jesus, which took place on May 12, 33, on the Mount of Olives, concludes his earthly ministry. Lifted up in a cloud, he is received into the presence of the Father while two angels announce his glorious return. This event, recorded only by Luke, marks the passage to Christ's heavenly ministry and grounds the eschatological hope of the early Church as it awaits the parousia.
John 14.2-3 (King James Version) :In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.King James Version (1769), domaine public — texte : eBible.org -
ADA004
The disciples' return and wait
After the ascension of Jesus (May 12, 33), the disciples return to Jerusalem from the Mount of Olives, a "Sabbath day's journey" away. They gather in an upper room, probably the house of Mary, the mother of John Mark, and devote themselves unanimously to prayer, together with the women and the family of Jesus. This period of waiting foreshadows the characteristics of the nascent Church.
Acts 1.10-11 (King James Version) :And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.King James Version (1769), domaine public — texte : eBible.org -
ADA005
The choice of Matthias
Analysis of Acts 1.15-26, which recounts the election of Matthias to replace Judas Iscariot. Peter, the natural spokesman of the disciples, bases the need for this replacement on the Psalms. The apostolic criteria are specified: to have followed Jesus since his baptism and to be a witness of his resurrection. Matthias is finally designated by lot after prayer, restoring the college of the Twelve, a symbol of the twelve tribes of Israel.
Acts 1.18-19 (King James Version) :Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.King James Version (1769), domaine public — texte : eBible.org -
ADA006
The fulfillment of the promise
The article details the fulfillment of the promise of the Holy Spirit at Pentecost, as recounted in the Acts of the Apostles. One hundred and twenty disciples receive divine manifestations in Jerusalem and speak in languages understood by various peoples. This event marks the universality of the Gospel.
Joel 2.28-29 (King James Version) :And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:And also upon the servants and upon the handmaids in those days will I pour out my spirit.King James Version (1769), domaine public — texte : eBible.org -
ADA007
Peter's speech
The article deals with Peter's speech at Pentecost, detailing how he refutes misinterpretations and presents Jesus as the Messiah of the Scriptures. He calls for repentance and baptism, and promises the gift of the Holy Spirit.
Matthew 16.16 (King James Version) :And Simon Peter answered and said, Thou art the Christ, the Son of the living God.King James Version (1769), domaine public — texte : eBible.org -
ADA008
Three thousand people convert
The article deals with the conversion of three thousand people following Peter's speech. It highlights the challenges for the young church, the importance of the work of the Holy Spirit, and the renewed meaning of Christian baptism.
Acts 2.38 (King James Version) :Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.King James Version (1769), domaine public — texte : eBible.org -
ADA009
The healing of the lame man
The article examines the healing of the lame man in Acts 3.1-11 by Peter and John, placing the miracle in the context of the Jerusalem Temple. It discusses the importance of this healing as an act of witness and underlines the action of the Holy Spirit after Pentecost in the ministry of the apostles.
Exodus 29.39 (King James Version) :The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:King James Version (1769), domaine public — texte : eBible.org -
ADA010
Peter's second speech
The article explores Peter's second great speech, following Pentecost. Peter, accompanied by John, preaches in Jerusalem after the healing of a lame man, stressing Christology, repentance and the prophecies of the Messiah. The speech has an impact on the community but meets with opposition from the religious authorities.
Matthew 3.1-2 (King James Version) :In those days came John the Baptist, preaching in the wilderness of Judaea,And saying, Repent ye: for the kingdom of heaven is at hand.King James Version (1769), domaine public — texte : eBible.org -
ADA011
The arrest of Peter and John
Covering Acts 4.1-4, this article examines the arrest of Peter and John by the religious authorities of Jerusalem. Following the miracles performed by the apostles, the Christian community experiences strong growth, prompting a cautious but firm reaction from the Jewish leaders toward this new faith that proclaims the resurrection, a central concept that particularly offends the Sadducees.
Acts 4.1-4 (King James Version) :And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.And they laid hands on them, and put them in hold unto the next day: for it was now eventide.Howbeit many of them which heard the word believed; and the number of the men was about five thousand.King James Version (1769), domaine public — texte : eBible.org -
ADA012
Peter and John in prison
This article deals with the confrontation of Peter and John with the Sanhedrin. The apostles, arrested for preaching, must appear before this influential religious court. Facing the same authority that had condemned Jesus, Peter and John, supported by the Holy Spirit, courageously bear witness to their faith, illustrating the continuity of the message of Christ.
Mark 14.53-65 (King James Version) :And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.For many bare false witness against him, but their witness agreed not together.And there arose certain, and bare false witness against him, saying,We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.But neither so did their witness agree together.And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.Then the high priest rent his clothes, and saith, What need we any further witnesses?Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.King James Version (1769), domaine public — texte : eBible.org -
ADA013
The defense of Peter and John before the Sanhedrin
Peter and John present a bold defense before the Sanhedrin after a miracle that surprises the authorities. Filled with the Holy Spirit, they show an assurance that astonishes their judges. Luke stresses the fulfillment of Jesus' promises, and the irrefutability of the facts strengthens their testimony.
Acts 4.7-14 (King James Version) :And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,If we this day be examined of the good deed done to the impotent man, by what means he is made whole;Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.This is the stone which was set at nought of you builders, which is become the head of the corner.Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.And beholding the man which was healed standing with them, they could say nothing against it.King James Version (1769), domaine public — texte : eBible.org -
ADA014
The deliberation and sentence of the Sanhedrin
Faced with the Sanhedrin's embarrassment after a miracle performed by Peter and John, the religious authorities forbid preaching in the name of Jesus, hoping that threats will undermine the Christian message. Peter and John respond by affirming that obedience to God comes first, illustrating a spiritual transformation sustained by the Holy Spirit.
Acts 4.8 (King James Version) :Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,King James Version (1769), domaine public — texte : eBible.org -
ADA015
The testimony of Peter and John
The article deals with the return of Peter and John to the believers after their arrest by the Sanhedrin. Faced with threats, the assembly unites in prayer, affirming the sovereignty of God and asking for strength to proclaim the Gospel, expressing an unshakable faith.
Luke 22.66-71 (King James Version) :And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:And if I also ask you, ye will not answer me, nor let me go.Hereafter shall the Son of man sit on the right hand of the power of God.Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.And they said, What need we any further witness? for we ourselves have heard of his own mouth.King James Version (1769), domaine public — texte : eBible.org -
ADA017
Ananias and Sapphira
The article deals with the account of Ananias and Sapphira in Acts 5, showing the dramatic consequences of their deception toward the Christian community and the Holy Spirit. Their story contrasts with the sincere generosity of Barnabas, underscoring the ethical demands of the Christian faith and offering a warning against hypocrisy.
Matthew 6.1-2 (King James Version) :Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.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 -
ADA018
The remarkable growth of the early Church
The ADA018 article comments on Acts 5.12-16, describing the growth of the early Church in Jerusalem in the spring of 33. The apostles perform miracles publicly in Solomon’s Portico, the Church grows in numbers, men and women alike, and the apostles’ reputation grows among the people, despite a fear aroused by the judgment of Ananias and Sapphira. The passage establishes a strong parallel with the ministry of Jesus.
Acts 9.36-42 (King James Version) :Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber.And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them.Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them.But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive.And it was known throughout all Joppa; and many believed in the Lord.King James Version (1769), domaine public — texte : eBible.org -
ADA019
The arrest of the apostles
The ADA019 article comments on Acts 5.17-18: faced with the remarkable growth of the Church in Jerusalem, the high priest and the Sadducees, moved by jealousy, have the apostles arrested. Luke shows that despite the opposition of the religious authorities, the work of Christ continues through the action of the Holy Spirit, fulfilling the promise of Acts 1.8.
Acts 4.14-16 (King James Version) :And beholding the man which was healed standing with them, they could say nothing against it.But when they had commanded them to go aside out of the council, they conferred among themselves,Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we can not deny it.King James Version (1769), domaine public — texte : eBible.org -
ADA020
The miraculous deliverance of the apostles
This article examines the miraculous deliverance of the apostles (Acts 5.19-21) in Jerusalem in the spring of 33. Arrested by the high priest and the Sadducees, the apostles are freed from prison by an angel during the night. Luke relates this miracle with restraint, stressing its theological significance and its parallels with the Old Testament. The angel entrusts the freed apostles with the mission of announcing in the Temple 'all the words of this life', an expression referring to the message of salvation in Jesus Christ.
Acts 5.39 (King James Version) :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 -
ADA021
The search for the prisoners
Analysis of Acts 5.21-26: after the miraculous deliverance of the apostles, the Sanhedrin discovers the empty cells. Luke highlights the perplexity of the religious authorities, the embarrassment of the captain of the Temple and the fear of a popular reaction. Despite the inexplicable, the religious leaders persist in their opposition and order a second arrest, illustrating God's sovereignty over all human opposition.
Acts 5.23 (King James Version) :Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.King James Version (1769), domaine public — texte : eBible.org -
ADA022
The appearance before the Sanhedrin
Exegetical study of Acts 5.27-33, which relates the appearance of the apostles before the Sanhedrin in Jerusalem. Faced with the accusations of Caiaphas, Peter declares with confidence that obedience to God takes precedence over obedience to men, and announces that Jesus, crucified and risen, is exalted as Prince and Savior to grant repentance and forgiveness to Israel. A foundational episode of the apostolic mission.
Matthew 28.19-20 (King James Version) :Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.King James Version (1769), domaine public — texte : eBible.org -
ADA023
The intervention of the Pharisee Gamaliel
During a session of the Sanhedrin in the spring of 33, the Pharisee Gamaliel steps in to calm the Sadducees who want to put the apostles to death. By a pragmatic argument drawing on the precedents of Theudas and Judas the Galilean, he persuades the council to adopt a wait-and-see position. From Luke's perspective, his words illustrate a central theme of Acts: the work of God cannot be stopped by men.
Acts 5.13 (King James Version) :And of the rest durst no man join himself to them: but the people magnified them.King James Version (1769), domaine public — texte : eBible.org -
ADA024
The surprising reaction of the apostles
After being flogged by the Sanhedrin, the apostles react in a surprising way, rejoicing that they had been counted worthy to suffer for the name of Jesus. Far from being discouraged, they continue their ministry every day in the Temple and in the houses, teaching and announcing the good news. Luke shows that persecutions, far from stopping the Gospel, paradoxically contribute to its progress.
Acts 5.41 (King James Version) :And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.King James Version (1769), domaine public — texte : eBible.org -
ADA026
The arrest of Stephen
The article analyzes the arrest of Stephen (Acts 6.8-12) in Jerusalem around AD 34-35. Although appointed among the Seven, Stephen carries out a remarkable apostolic ministry. His witness provokes the opposition of Hellenistic Jews who, unable to refute him, resort to false witnesses to bring him before the Sanhedrin. Luke highlights the parallels with the trial of Jesus and the gradual extension of the persecution to the whole Church.
Luke 21.15 (King James Version) :For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.King James Version (1769), domaine public — texte : eBible.org
Miracles
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MIR023
Walking on water
The article analyzes how the Gospels describe Jesus walking on water, highlighting his divinity and the disciples' faith. Matthew includes the episode of Peter also walking on water, while Mark and John describe the disciples' amazement. The event illustrates Jesus' power over nature and the need to believe in him.
John 6.16-21 (King James Version) :And when even was now come, his disciples went down unto the sea,And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.And the sea arose by reason of a great wind that blew.So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.But he saith unto them, It is I; be not afraid.Then they willingly received him into the ship: and immediately the ship was at the land whither they went.King James Version (1769), domaine public — texte : eBible.org -
MIR029
The transfiguration
The Transfiguration, recounted in Matthew, Mark, and Luke, reveals Jesus' divinity. He is transfigured before Peter, James, and John on a mountain. Moses and Elijah appear, and a heavenly voice declares Jesus to be the beloved Son. These accounts emphasize the importance of Jesus and his teaching.
Mark 9.2-13 (King James Version) :And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.And there appeared unto them Elias with Moses: and they were talking with Jesus.And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.For he wist not what to say; for they were sore afraid.And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.And they asked him, saying, Why say the scribes that Elias must first come?And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.King James Version (1769), domaine public — texte : eBible.org -
MIR031
Coin in a fish’s mouth
This article discusses the miracle of the coin in a fish's mouth, showing Jesus' wisdom in responding to religious requirements. In Capernaum, to avoid offending the Temple tax collectors, Jesus asks Peter to catch a fish with a coin to pay the tax. This account highlights Jesus' dual nature as the Son of God and teaches a balance between spiritual freedom and respect for tradition.
Matthew 17.24-27 (King James Version) :And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.King James Version (1769), domaine public — texte : eBible.org -
MIR038
Withering of the fig tree
In Matthew and Mark, Jesus curses a fig tree to teach about faith and prayer. His word withers the tree, illustrating the power of faith. Mark also stresses the importance of forgiveness. Though the two accounts differ in the order of events, they share the same central teaching: faith and prayer can work wonders when practised without doubt.
Mark 11.12-25 (King James Version) :And on the morrow, when they were come from Bethany, he was hungry:And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;And would not suffer that any man should carry any vessel through the temple.And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.And when even was come, he went out of the city.And in the morning, as they passed by, they saw the fig tree dried up from the roots.And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.And Jesus answering saith unto them, Have faith in God.For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.King James Version (1769), domaine public — texte : eBible.org -
MIR040
Second miraculous catch of fish after the resurrection
John 21.1-14 recounts the miraculous catch of fish after the resurrection, when the risen Jesus reappears on the shore of the Sea of Tiberias and advises his disciples about fishing. John recognises him when the net overflows with fish. Overjoyed, Peter swims to him while Jesus prepares a symbolic meal.
John 21.1-14 (King James Version) :After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.Then Jesus saith unto them, Children, have ye any meat? They answered him, No.And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea.And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.Jesus saith unto them, Bring of the fish which ye have now caught.Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.Jesus then cometh, and taketh bread, and giveth them, and fish likewise.This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.King James Version (1769), domaine public — texte : eBible.org -
MIR041
Resurrection of the Messiah Jesus
A comparative analysis of the four Gospel accounts of Jesus' resurrection (Mt 28.1-10; Mk 16.1-8; Lk 24.1-12; Jn 20.1-18). The article identifies shared features — the empty tomb, the presence of women, the angelic announcement — and divergences — the number of women and angels, reactions and chronology. The differences are explained through each evangelist's distinct theological perspectives, literary styles and audiences, highlighting the centrality of the resurrection to Christian faith.
Mark 16.1-8 (King James Version) :And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?And when they looked, they saw that the stone was rolled away: for it was very great.And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.King James Version (1769), domaine public — texte : eBible.org -
MIR042
Post-resurrection appearances
This article presents the ten appearances of Jesus after his resurrection, as recounted in the New Testament. From Mary Magdalene at the tomb to the apostles before the Ascension, including the disciples at Emmaus and more than five hundred brothers, these encounters attest to the reality of the resurrection and establish the foundation of Christian faith. The Gospel authors probably selected from among all these appearances.
1 Corinthians 15.6 (King James Version) :After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF029
The Apocryphal Writings
The apocryphal books are religious writings excluded from the official biblical canon. A distinction is made between the Old Testament apocrypha (Tobit, Judith, Maccabees, Sirach…), recognized as deuterocanonical by Catholics and Orthodox, and those of the New Testament (the Gospels of Thomas, Philip, Mary Magdalene…), often with a Gnostic coloring. Their study sheds light on the religious history and debates of the first Christian centuries, without placing them on the level of the canonical Scriptures.
Word of a Friend
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PDA004
The great choice of our lives
The article explores the crucial decision to follow Jesus despite the difficulties. Peter chooses the path of deep commitment to Jesus, favoring eternal values over immediate material blessings, unlike others who turn away. Stressing the importance of choosing the narrow path that leads to eternal life, the article urges us to put God first in order to succeed in our spiritual life and attain true salvation.
Luke 12.16-20 (King James Version) :And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?King James Version (1769), domaine public — texte : eBible.org
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ANN008
The Gospel of Matthew
The Gospel of Matthew is the work of the apostle, a former tax collector from Capernaum, chosen by the Twelve to record their collective testimony. He seeks to show…
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ANN015
The Gospel of Mark
The Gospel according to Mark holds a distinctive place among the four accounts. Its origins, composition, and the connections between Mark and the events…
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ANN021
The disciples’ callings
The article analyzes the different Gospel accounts of the calling of Jesus' first disciples, showing that these narratives do not contradict one another but…
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ANN027
The Last Passover Meal
The article analyzes the chronology of the last Passover according to the Gospels, emphasizing that Jesus was crucified on Friday, April 1, 33, in accordance…
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ANN039
Those Disappointed in the Messiah Jesus
This article discusses how Jesus disappointed some of his disciples because they expected the Messiah to be a political liberator rather than a saviour…
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ANN047
Origins of the 12 apostles
The appendix ANN047 studies the origin of the twelve apostles on the basis of the four canonical lists (Matthew, Mark, Luke, Acts). It analyzes the convergences and divergences between…
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ANN071
The town of Capernaum
The article explores Capernaum, a city of Galilee established on the shores of the Sea of Tiberias, known for having been the "headquarters" of Jesus after…
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ANN105
The inerrancy of the Bible
This article examines the doctrine of the inerrancy of the Bible, which affirms that the Scriptures are without error in their original texts thanks to the inspiration…
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ANN114
I will build my Church
Cet article analyse les implications théologiques du passage de Matthieu 16.17-19, où Jésus évoque "mon Église". Il explore le rôle de Pierre comme clé…