From the second to the third Passover festival 2 studies
From the 3rd Passover to the start of the final week 1 study
The last week before the arrest 7 studies
- 4Cleansing of the Temple (second time)
- 5Healing of blind and lame people
- 6Daily Teaching in the Temple
- 7The authority of the Messiah Jesus challenged
- 8The questions of the teachers of the law
Healings 1 study
Contradictions 1 study
From the second to the third Passover festival
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PER089
The Sermon on the Mount (5), the Messiah Jesus' relationship with the law
The fifth part of the Sermon on the Mount, this article analyses Jesus' relationship with Mosaic law on the basis of Matthew 5:17–20. Jesus states that he came to fulfil the law fully according to God's original purpose rather than abolish it. He distinguishes Moses' authentic law from the religious traditions added by scribes and Pharisees and warns that their institutionalised righteousness does not lead to the kingdom of heaven.
Matthew 5.17-20 (King James Version) :Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.King James Version (1769), domaine public — texte : eBible.org -
PER090
The Sermon on the Mount (6), murder, offerings, and forgiveness
The sixth part of the Sermon on the Mount (Matthew 5:21–26), this pericope examines Jesus' teaching on murder, offering and forgiveness. Jesus deepens the fifth commandment by showing that anger and contempt towards one's brother are spiritually as serious as murder itself. He contrasts the letter of Pharisaic law with God's original spirit and affirms that sincere forgiveness alone, rather than an offering, restores a normal relationship. The warning is eschatological: without reconciliation, there is Gehenna.
Luke 17.3-4 (King James Version) :Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER178
Rebukes of the Scribes and Pharisees
The article examines the confrontation between Jesus and the Pharisees, in which Jesus criticizes the priority given to traditions over divine laws. In Matthew 15.1-9 and Mark 7.1-13, Jesus exposes Pharisaic hypocrisy by stressing the obligation of sincerity and spiritual authenticity.
Matthew 15.1-9 (King James Version) :Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.Ye hypocrites, well did Esaias prophesy of you, saying,This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.But in vain they do worship me, teaching for doctrines the commandments of men.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER284
Cleansing of the Temple (second time)
Jesus' second cleansing of the Temple, on Monday, March 28, AD 33, is a prophetic and symbolic act. By driving the sellers out of the Court of the Gentiles and quoting Isaiah and Jeremiah, Jesus denounces the corruption of worship, asserts his messianic authority and announces the coming judgment on the Temple. This event hastens the decision of the religious leaders to put him to death.
Mark 11.15-18 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
PER285
Healing of blind and lame people
After the cleansing of the Temple, Jesus heals the blind and the lame in the courtyard on Monday, March 28, AD 33. Only Matthew reports this episode. The crowd and the children acclaim him as Son of David, while the chief priests and the scribes, increasingly hostile, are indignant at these messianic demonstrations. This episode illustrates the contrast between the faith of the common people and the rejection by the religious authorities.
Psalms 8.2 (King James Version) :Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.Noteordained: Heb. foundedKing James Version (1769), domaine public — texte : eBible.org -
PER286
Daily Teaching in the Temple
Pericope 286 describes Jesus’ daily teaching in the Temple of Jerusalem during Passover week (Monday, March 28, AD 33). Based mainly on Luke 19,47-48, it presents the growing opposition between the admiring crowds and the hostile religious authorities — scribes, chief priests, Sadducees and Pharisees — who seek to silence Jesus, whose message of the Kingdom of God threatens their established power.
Luke 19.47-48 (King James Version) :And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,And could not find what they might do: for all the people were very attentive to hear him.King James Version (1769), domaine public — texte : eBible.org -
PER289
The authority of the Messiah Jesus challenged
In the Temple of Jerusalem, the religious leaders publicly challenge Jesus’ authority. With a clever counter-question about the baptism of John, he reduces them to silence and exposes their bad faith. This synoptic episode (Matt 21.23-27; Mark 11.27-33; Luke 20.1-8) illustrates the growing opposition of the authorities to the Messiah during his last week before the arrest.
John 7.46 (King James Version) :The officers answered, Never man spake like this man.King James Version (1769), domaine public — texte : eBible.org -
PER296
The questions of the teachers of the law
During the last week before his Passion, Jesus is questioned by teachers of the Law about the greatest commandment. He sums up the whole Law in two principles: loving God and loving one’s neighbor. A sincere scribe acknowledges the rightness of this answer, and Jesus tells him that he is not far from the Kingdom. The article nuances the view of Pharisaism and invites a faith lived in love rather than in legalism.
Mark 12.28-34 (King James Version) :And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.King James Version (1769), domaine public — texte : eBible.org -
PER297
The Messiahship of Jesus
At the Temple court in Jerusalem, on the Tuesday before his Passion, Jesus questions the Pharisees about the identity of the Messiah. Citing Psalm 110, he reveals that the Messiah is both Son of David according to the flesh and eternal Lord according to his divinity, confounding his opponents, who are left without an answer. A fundamental Christological statement about the dual nature of Jesus.
Luke 20.41-44 (King James Version) :And he said unto them, How say they that Christ is David’s son?And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand,Till I make thine enemies thy footstool.David therefore calleth him Lord, how is he then his son?King James Version (1769), domaine public — texte : eBible.org -
PER298
Indictment Against the Religious Leaders
In the courtyard of the Temple in Jerusalem, on the Wednesday before his Passion, Jesus delivers a severe indictment against the scribes and the Pharisees. Through eight proclamations of ‘Woe to you!’, he denounces their hypocrisy, their pride and their outward show of religion, while expressing deep sorrow over Jerusalem. He calls his disciples to a genuine, humble faith that serves others.
Luke 20.45-47 (King James Version) :Then in the audience of all the people he said unto his disciples,Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;Which devour widows’ houses, and for a shew make long prayers: the same shall receive greater damnation.King James Version (1769), domaine public — texte : eBible.org
Healings
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MIR008
Healing of the paralysed man
This article analyzes the miracle of the healing of the paralytic, as recounted in the Gospels of Matthew, Mark, and Luke. Faced with the skepticism of the scribes, Jesus demonstrates his divine authority by healing a paralytic who was lowered from a roof by his friends. This account highlights the faith of those who carried him and Christ’s ability to forgive and heal, eliciting wonder and praise from the crowd.
Matthew 9.1-8 (King James Version) :And he entered into a ship, and passed over, and came into his own city.And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.And, behold, certain of the scribes said within themselves, This man blasphemeth.And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.And he arose, and departed to his house.But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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CTD063
The Pharisees or the Scribes
This article addresses an apparent biblical contradiction involving the Pharisees and scribes in the Gospels, explaining how these differences reflect the biblical authors' distinct but complementary perspectives on opposition to Jesus.
Luke 11.14-16 (King James Version) :And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.But some of them said, He casteth out devils through Beelzebub the chief of the devils.And others, tempting him, sought of him a sign from heaven.King James Version (1769), domaine public — texte : eBible.org