The ministry of John the Baptist 1 study
From the second to the third Passover festival 24 studies
- 2The testimony of the family of Jesus the Messiah
- 3The second Passover festival in Jerusalem
- 4The healing of the disabled man at the pool of Bethesda
- 5Preaching in Galilee continues
- 6The parables of the new cloth and the new wine
From the 3rd Passover to the start of the final week 3 studies
From the 2nd to the 3rd Passover Festival
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ANN029
The conflict between John’s and Jesus’ followers
This article addresses the tensions between the disciples of John the Baptist and those of Jesus, two central biblical figures, highlighting their ministries…
The ministry of John the Baptist
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PER039
The merchants driven out of the Temple
Pericope 39 studies Jesus’ cleansing of the Temple as reported by John (John 2:14–22). The author argues for two distinct events three years apart. The first takes place during the first Passover of Jesus’ ministry (7 April 30). The article explores the historical context of Herod’s Temple, the role of Caiaphas and the Sanhedrin, and two key lessons: Jesus’ zeal for God’s house and the prophetic announcement of his resurrection.
Matthew 12.40 (King James Version) :For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER120
The testimony of the family of Jesus the Messiah
This article explores the strained relationships between Jesus, his family and the religious authorities, drawing mainly on the Gospel according to Mark. While describing his family's initially skeptical view, it highlights the dynamics with the Pharisees and the later conversion of some family members after the resurrection.
Mark 3.20-21 (King James Version) :And the multitude cometh together again, so that they could not so much as eat bread.And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.King James Version (1769), domaine public — texte : eBible.org -
PER069
The second Passover festival in Jerusalem
This article analyses Jesus' second Passover pilgrimage to Jerusalem, mentioned in John 5:1. Although John does not explicitly name Passover, the chronological context suggests this event. Jesus takes this opportunity to preach and debate with the religious authorities. The interactions take place in the Temple court at a time when pilgrims flock to Jerusalem, giving Jesus a diverse audience for his teaching.
John 2.23 (King James Version) :Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.King James Version (1769), domaine public — texte : eBible.org -
PER070
The healing of the disabled man at the pool of Bethesda
The article analyses Jesus' healing of the disabled man at the pool of Bethesda on the Sabbath, illustrating Jesus' affirmation of himself as Lord of the Sabbath and the tensions with the Pharisees. John's account describes this miracle as a deliberate act intended to provoke reflection on the laws of Judaism, revealing the distortions in their interpretation by the religious authorities of the time.
John 5.2-16 (King James Version) :Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.And a certain man was there, which had an infirmity thirty and eight years.When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.Jesus saith unto him, Rise, take up thy bed, and walk.And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.The man departed, and told the Jews that it was Jesus, which had made him whole.And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.King James Version (1769), domaine public — texte : eBible.org -
PER073
Preaching in Galilee continues
The article covers Jesus' preaching in Galilee in AD 31, highlighting his growing reputation despite rejection by the religious authorities. The Gospel accounts indicate that Jesus worked mainly in Capernaum, preaching in synagogues and performing many miracles. This ministry draws crowds from beyond Galilee.
Luke 4.42-44 (King James Version) :And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.And he preached in the synagogues of Galilee.King James Version (1769), domaine public — texte : eBible.org -
PER075
The parables of the new cloth and the new wine
The parables of the new cloth and the new wine illustrate the radical break between Judaism and Christianity. Spoken by Jesus in reply to John the Baptist's disciples about fasting, they affirm that the old and the new cannot be mixed. The change required is a complete transformation rather than a reform, inviting each person to choose the Teacher they will follow.
Matthew 9.16-17 (King James Version) :No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.King James Version (1769), domaine public — texte : eBible.org -
PER076
Jesus is Lord of the Sabbath
Jesus and his disciples cross a wheat field on a Sabbath (April 5, AD 31, in Galilee). The Pharisees accuse them of violating Sabbath law. Jesus replies by citing David's example and affirms his absolute authority: the Son of Man is Lord of the Sabbath. He denounces the distortions of Pharisaic interpretation, opposed to the original spirit of Mosaic law, and claims the right to restore the true Sabbath.
1 Samuel 21.1-5 (King James Version) :Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?NoteAhimelech: also called AhiahNotepresent: Heb. foundNoteyea…: or, especially when this day there is other sanctified in the vesselAnd David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place.Now therefore what is under thine hand? give me five loaves of bread in mine hand, or what there is present.And the priest answered David, and said, There is no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women.And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yea, though it were sanctified this day in the vessel.King James Version (1769), domaine public — texte : eBible.org -
PER077
The healing of the man with the paralysed hand
Pericope 77 recounts the healing of a man with a paralysed hand in the synagogue in Capernaum on a Sabbath in AD 31. Reported by Matthew, Mark and Luke, this episode reveals the growing tension between Jesus and the Pharisees. Seeking to accuse him, they refuse to see the miracles performed. The year AD 31 ends with a break between Jesus and the Jewish religious authorities.
Luke 6.6-10 (King James Version) :And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.King James Version (1769), domaine public — texte : eBible.org -
PER078
The Pharisees plan to murder Jesus the Messiah
Pericope 78 recounts the Pharisees' decision to murder Jesus the Messiah following the healing of the man with the paralysed hand on a Sabbath. In AD 31, in Capernaum, a clear divide separates the hostile religious authorities from the admiring people. Dissenting voices such as Nicodemus and Gamaliel testify to internal opposition within the Sanhedrin. Despite this plot, Jesus resolutely continues his ministry.
Mark 3.6 (King James Version) :And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.King James Version (1769), domaine public — texte : eBible.org -
PER079
Many healings in Galilee
Pericope 79 recounts the many healings Jesus performed in Galilee, around Capernaum, in AD 31. Faced with crowds from all over Israel, Jesus heals the sick and proclaims salvation, asking for discretion. Matthew connects these events with the prophecy of Isaiah 42:1–4 and sees a Trinitarian revelation in them. His growing fame contrasts with the increasing opposition of the Pharisees, jealous of his influence on the people.
Isaiah 42.1-4 (King James Version) :Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.Notesmoking: or, dimly burningNotequench: Heb. quench itNotediscouraged: Heb. brokenHe shall not cry, nor lift up, nor cause his voice to be heard in the street.A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.King James Version (1769), domaine public — texte : eBible.org -
PER082
Proclamation of the Gospel
The article ‘PER082 - Proclamation of the Gospel’ explores Jesus' prophetic instructions to his disciples, announcing future persecutions. Based on Matthew 10:16–23, it highlights the Holy Spirit's role. Taking place in Galilee, this training prepares the apostles for the challenges ahead.
Matthew 10.16-23 (King James Version) :Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.For it is not ye that speak, but the Spirit of your Father which speaketh in you.And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.King James Version (1769), domaine public — texte : eBible.org -
PER113
John the Baptist’s question
Imprisoned, John the Baptist sends his disciples to ask Jesus whether he is indeed the awaited Messiah. Jesus answers through his deeds—healings, resurrections and proclamation to the poor—drawing on Isaiah 35.5. The article analyses the divergence between the two ministries, Matthew’s editorial reasoning and the powerful Christological implication in the prophetic reference: Jesus is God coming to save his people (Isa 35.4).
Matthew 9.27-31 (King James Version) :And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.Then touched he their eyes, saying, According to your faith be it unto you.And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.But they, when they were departed, spread abroad his fame in all that country.King James Version (1769), domaine public — texte : eBible.org -
PER117
Jesus the Messiah in the Pharisee’s house
In Capernaum, Jesus accepts an invitation from a Pharisee named Simon. During the meal, a sinful woman anoints his feet with tears and perfume. Faced with Simon’s contempt, Jesus tells a parable about forgiveness and declares that the woman has been saved by her faith. This episode, recorded only by Luke (7,36-50), illustrates the opposition between the Pharisees’ religious pride and the repentant humility that opens the way to salvation.
Luke 7.39 (King James Version) :Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.King James Version (1769), domaine public — texte : eBible.org -
PER126
The unclean spirits
This article explores Jesus' teaching on unclean spirits, highlighting the importance of true conversion and the presence of the Holy Spirit in preventing a spiritual relapse after deliverance.
Matthew 12.43-45 (King James Version) :When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.King James Version (1769), domaine public — texte : eBible.org -
PER127
A woman interrupts Jesus the Messiah
This article analyzes an incident reported by Luke in which a woman expresses her admiration for Jesus, highlighting the social change of the time. Jesus responds by emphasizing the importance of those who listen to and apply his teachings, transcending traditional family ties.
Luke 8.19-21 (King James Version) :Then came to him his mother and his brethren, and could not come at him for the press.And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.King James Version (1769), domaine public — texte : eBible.org -
PER136
The Messiah Jesus as a cause of divisions
The article examines how Jesus' teachings create divisions, according to the Gospels. The central message is that following Jesus can lead to personal and spiritual conflicts, but offers a unique opportunity for salvation.
Matthew 10.34-39 (King James Version) :Think not that I am come to send peace on earth: I came not to send peace, but a sword.For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.And a man’s foes shall be they of his own household.He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.And he that taketh not his cross, and followeth after me, is not worthy of me.He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.King James Version (1769), domaine public — texte : eBible.org -
PER137
The true family of the Messiah Jesus
This article explores how Jesus redefines the concept of family, focusing his discourse on the importance of spiritual bonds over blood ties, as illustrated by his words in Matthew, Mark, and Luke.
John 7.5 (King James Version) :For neither did his brethren believe in him.King James Version (1769), domaine public — texte : eBible.org -
PER150
Conclusion of Jesus the Messiah
Pericope 150 closes the parable discourse of Matthew 13. Jesus asks his disciples whether they have understood, then describes the ideal disciple as a scribe instructed in the kingdom, able to bring out of his treasure things new and old. This passage underscores the complementarity of the Old and New Testaments and the responsibility of teachers to pass on the Messiah's teaching faithfully.
Matthew 13.52 (King James Version) :Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.King James Version (1769), domaine public — texte : eBible.org -
PER151
Jesus the Messiah stills the storm
After an intense day of teaching, Jesus crosses Lake Tiberias with his disciples. A violent storm breaks out, threatening to sink the boat. Awakened by his panicking disciples, Jesus commands the elements to be silent, and a great calm immediately settles in. This episode, reported by Matthew, Mark and Luke, reveals Jesus’ divine authority over nature and teaches the importance of unshakable faith even in the midst of trials.
Matthew 8.23-27 (King James Version) :And when he was entered into a ship, his disciples followed him.And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.And his disciples came to him, and awoke him, saying, Lord, save us: we perish.And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!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.
Leviticus 5.2 (King James Version) :Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty.King James Version (1769), domaine public — texte : eBible.org -
PER162
Sending out the twelve apostles
Pericope 162 recounts Jesus sending out the twelve apostles in Galilee, a few weeks before Passover (March AD 32). Reported by Matthew (10.1-15), Mark (6.6-13) and Luke (9.1-6), this episode shows the disciples sent out two by two to preach the kingdom, heal and cast out demons. Each evangelist brings his own perspective to the travel instructions and the nature of the mission.
Mark 6.6-13 (King James Version) :And he marvelled because of their unbelief. And he went round about the villages, teaching.And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:But be shod with sandals; and not put on two coats.And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.And they went out, and preached that men should repent.And they cast out many devils, and anointed with oil many that were sick, and healed them.King James Version (1769), domaine public — texte : eBible.org -
PER163
Death of John the Baptist
Pericope 163 analyzes Herod Antipas's reaction to the fame of Jesus, whom he identifies with John the Baptist risen from the dead. Through a synoptic comparison of Matthew 14.1-2, Mark 6.14-16 and Luke 9.7-9, the article explores the convergences and differences between the three accounts, the political context in Galilee in March AD 32, and the weight of Herod's guilt after the murder of John the Baptist.
Matthew 14.1-2 (King James Version) :At that time Herod the tetrarch heard of the fame of Jesus,And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.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.
Matthew 14.6 (King James Version) :But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.King James Version (1769), domaine public — texte : eBible.org -
PER166
The return of the apostles
After their evangelistic mission in Galilee, the apostles return to Jesus and report to him on their activity. Mark stresses their exhaustion and their need for rest in a desolate place, while Luke specifies that the retreat takes place toward Bethsaida. This pericope highlights Jesus' compassion for his disciples, the importance of rest in ministry, and the practice of apostolic accountability. The event takes place in Galilee in March AD 32.
Mark 6.30-31 (King James Version) :And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.King James Version (1769), domaine public — texte : eBible.org -
PER167
The Messiah Jesus withdraws with his disciples
PER167 describes the withdrawal of Jesus and his disciples to Bethsaida to rest after an intense evangelistic mission in Galilee, just before the Passover of April AD 32. The synoptic analysis of Matthew 14,13-14, Mark 6,31-32, Luke 9,10-11 and John 6,1-4 shows points of agreement and nuances: the desire for seclusion, being followed by the crowd, healings and teaching. This episode comes directly before the multiplication of the loaves.
Matthew 14.13-14 (King James Version) :When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER170
The reaction of the crowd
After the multiplication of the loaves, the crowd recognizes Jesus as the prophet announced by Moses and wants to crown him king. Only John reports this episode. Jesus withdraws to the mountain, refusing a political kingship. This passage reveals the tension between popular messianic expectations and the spiritual mission of the Messiah, who refuses to conform to the nationalist hopes of his time.
John 6.14-15 (King James Version) :Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.King James Version (1769), domaine public — texte : eBible.org -
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 -
PER173
Numerous Healings at Gennesaret
Pericope 173 recounts the numerous healings Jesus performed at Gennesaret (Galilee) in April AD 32, according to Matthew 14.34-36 and Mark 6.53-56. On his arrival, Jesus is immediately recognized, and crowds of sick people hurry to touch the fringe of his cloak, thereby obtaining their healing. The synoptic analysis reveals major convergences between the two evangelists and complementary nuances. This episode illustrates popular faith, the divine power of Jesus, and foreshadows the growing tensions with the religious authorities.
Matthew 14.34 (King James Version) :And when they were gone over, they came into the land of Gennesaret.King James Version (1769), domaine public — texte : eBible.org