From the second to the third Passover festival 12 studies
- 1The Sermon on the Mount (23), the two houses
- 2Jesus the Messiah in the Pharisee’s house
- 3The parable of the lamp under a bushel
- 4The parable of the rich fool
- 5Parable and warning about the return of Jesus the Messiah
From the 3rd Passover to the start of the final week 17 studies
- 13Parable of the lost sheep
- 14Parable of the king and the servant
- 15The Good Samaritan
- 16The parable of the persistent friend
- 17The parable of the barren fig tree
Jesus’ ministry: callings, miracles and teachings 16 studies
- 30The sower
- 31The house built on rock
- 32The new cloth and the new wineskins
- 33The wheat and the weeds
- 34The mustard seed
The last week before the arrest 4 studies
Social issues 1 study
From the second to the third Passover festival
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PER107
The Sermon on the Mount (23), the two houses
This article analyzes the parable of the two houses, illustrating the importance of solid spiritual foundations in the face of deceptive appearances and emphasizing the distinction between true and false disciples.
Luke 6.47-49 (King James Version) :Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.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 7.36-50 (King James Version) :And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.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.And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.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 -
PER128
The parable of the lamp under a bushel
The parable of the lamp under a basket teaches Jesus' disciples to let their spiritual light shine by living exemplary lives. This means living in a way that strengthens the divine light and encourages others to do likewise, drawing inspiration from the Gospels.
Matthew 5.14-16 (King James Version) :Ye are the light of the world. A city that is set on an hill cannot be hid.Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.King James Version (1769), domaine public — texte : eBible.org -
PER131
The parable of the rich fool
The article explores the parable of the rich fool in Luke 12.13-21. Jesus teaches about the futility of material wealth, inviting people to prioritize spiritual riches. The parable warns against greed and encourages living with eternity in view. The audience includes Pharisees and people of modest means.
Luke 12.13-21 (King James Version) :And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.And he said unto him, Man, who made me a judge or a divider over you?And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.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?So is he that layeth up treasure for himself, and is not rich toward God.King James Version (1769), domaine public — texte : eBible.org -
PER133
Parable and warning about the return of Jesus the Messiah
The article examines a parable about the return of the Messiah Jesus, emphasizing the disciples' readiness and watchfulness. Through Luke, Matthew, and Mark, it explores the need for a spiritually oriented life in the face of uncertainty about the time of the Messiah's return.
Matthew 24.36-44 (King James Version) :But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.But as the days of Noe were, so shall also the coming of the Son of man be.For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.Then shall two be in the field; the one shall be taken, and the other left.Two women shall be grinding at the mill; the one shall be taken, and the other left.Watch therefore: for ye know not what hour your Lord doth come.But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.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 -
PER135
Parable of the Two Servants
This article discusses the parable of the two servants told by Jesus, illustrating what is expected of the faithful and the severe judgment of the unfaithful. It addresses responsibilities proportionate to knowledge of God, also mentioning the parables of the talents and the minas.
Matthew 25.14-30 (King James Version) :For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.Then he that had received the five talents went and traded with the same, and made them other five talents.And likewise he that had received two, he also gained other two.But he that had received one went and digged in the earth, and hid his lord’s money.After a long time the lord of those servants cometh, and reckoneth with them.And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.Take therefore the talent from him, and give it unto him which hath ten talents.For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.King James Version (1769), domaine public — texte : eBible.org -
PER138
The parable of the sower
The article analyzes the parable of the sower preached by Jesus. It compares the accounts of Matthew, Mark, and Luke, each adapted to its audience. The article also discusses Jesus' use of parables and his strategy for communicating with large crowds, suggesting appendices for further exploration.
Mark 4.1-20 (King James Version) :And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.And he taught them many things by parables, and said unto them in his doctrine,Hearken; Behold, there went out a sower to sow:And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:But when the sun was up, it was scorched; and because it had no root, it withered away.And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.And he said unto them, He that hath ears to hear, let him hear.And when he was alone, they that were about him with the twelve asked of him the parable.And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.And he said unto them, Know ye not this parable? and how then will ye know all parables?The sower soweth the word.And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.And these are they which are sown among thorns; such as hear the word,And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.King James Version (1769), domaine public — texte : eBible.org -
PER139
The parable of the lamp under a bushel
This article analyzes the parable of the lamp under a basket, explored in the Gospels. It emphasizes the importance of divine light for the disciple, showing how the Messiah Jesus uses this metaphor to illuminate divine truth and urge the disciples to be visible witnesses to their faith, while themselves remaining illuminated by the light of Christ.
Luke 8.16-18 (King James Version) :No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.King James Version (1769), domaine public — texte : eBible.org -
PER141
The parable of the weeds and the wheat
The parable of the weeds and the wheat (Matthew 13.24-30), unique to Matthew, teaches that good and evil coexist in the world until the final judgment. In it, Jesus illustrates God's patience in delaying the separation of the righteous and the wicked until the eschatological harvest, entrusted to the angels. This parable forms part of a profound biblical reflection on the apparent prosperity of the wicked, shared by Habakkuk, Asaph, Jeremiah, and Job.
Matthew 25.1-13 (King James Version) :Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.And five of them were wise, and five were foolish.They that were foolish took their lamps, and took no oil with them:But the wise took oil in their vessels with their lamps.While the bridegroom tarried, they all slumbered and slept.And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.Then all those virgins arose, and trimmed their lamps.And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.Afterward came also the other virgins, saying, Lord, Lord, open to us.But he answered and said, Verily I say unto you, I know you not.Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.King James Version (1769), domaine public — texte : eBible.org -
PER143
The parable of the mustard seed
The parable of the mustard seed (Mt 13.31-32; Mk 4.30-32; Lk 13.18-19) illustrates the Kingdom of God through a tiny seed becoming a large tree. Delivered near Capernaum in AD 31, it teaches that the Kingdom begins humbly but experiences extraordinary growth, offering refuge and welcome to all. It calls for faith, patience, and trust in God for spiritual growth.
Matthew 13.24-30 (King James Version) :Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:But while men slept, his enemy came and sowed tares among the wheat, and went his way.But when the blade was sprung up, and brought forth fruit, then appeared the tares also.So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.King James Version (1769), domaine public — texte : eBible.org -
PER148
The parable of the pearl of great price
The parable of the pearl of great price (Matt 13,45-46), recorded only by Matthew, presents a merchant who sells everything to acquire a rare pearl. It teaches that the kingdom of heaven surpasses every earthly possession in value and calls for a freely given sacrifice, lived out in the joy of spiritual discovery.
Matthew 13.45-46 (King James Version) :Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:Who, when he had found one pearl of great price, went and sold all that he had, and bought it.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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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.
John 14.16-18 (King James Version) :And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.I will not leave you comfortless: I will come to you.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 -
PER222
The Good Samaritan
Pericope PER222 presents the parable of the Good Samaritan (Luke 10.25-37), told by Jesus in response to a teacher of the Law who wanted to trap him. Set in Bethany beyond the Jordan in November AD 32, this parable teaches that the true "neighbor" is defined not by religion or culture, but by the act of mercy. The despised Samaritan becomes the model of compassion, a symbolic figure of the Messiah himself coming to the rescue of wounded humanity.
John 3.1-15 (King James Version) :There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.Marvel not that I said unto thee, Ye must be born again.The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.Nicodemus answered and said unto him, How can these things be?Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:That whosoever believeth in him should not perish, but have eternal life.King James Version (1769), domaine public — texte : eBible.org -
PER225
The parable of the persistent friend
The parable of the importunate friend (Luke 11.5-13), unique to the Gospel of Luke, follows the teaching of the Our Father. In it, Jesus teaches perseverance in prayer: if a friend finally gives in to insistence, how much more generously will God give to those who pray to him in faith, even offering the Holy Spirit to those who ask.
Luke 11.5-13 (King James Version) :And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;For a friend of mine in his journey is come to me, and I have nothing to set before him?And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?Or if he shall ask an egg, will he offer him a scorpion?If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?King James Version (1769), domaine public — texte : eBible.org -
PER230
The parable of the barren fig tree
The parable of the barren fig tree (Luke 13.6-9), reported only by Luke, illustrates God’s patience and the urgency of conversion. Jesus warns that every disciple who bears no spiritual fruit risks judgment, while emphasizing that God grants an additional time of grace. This text follows on from Luke 13.1-5 and carries a twofold message: a solemn warning and divine mercy.
Luke 13.6-9 (King James Version) :He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:And if it bear fruit, well: and if not, then after that thou shalt cut it down.King James Version (1769), domaine public — texte : eBible.org -
PER237
Parable of the Presumptuous Guest
The Parable of the Presumptuous Guest (Luke 14.7-14), related only by Luke, takes place in the house of a leader of the Pharisees in Jerusalem. There Jesus teaches humility by urging us to choose the last place rather than the first, and selfless generosity by encouraging us to invite the poor and the outcasts rather than those who can repay. These two teachings illustrate the fundamental values of the Kingdom of God: honor comes from God, not from oneself, and true giving will be rewarded at the resurrection of the righteous.
Luke 14.12-14 (King James Version) :Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.But when thou makest a feast, call the poor, the maimed, the lame, the blind:And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.King James Version (1769), domaine public — texte : eBible.org -
PER241
The image of salt without flavour
The article 'PER241 - The image of salt without flavour' analyses a passage of Luke 14:34-35, where Jesus teaches that disciples must be like salt, essential and transforming. If a disciple loses his spiritual 'flavour', he becomes useless, like insipid salt. This teaching calls for an active and lasting commitment in the spiritual life.
Luke 14.34-35 (King James Version) :Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.King James Version (1769), domaine public — texte : eBible.org -
PER243
The parable of the lost and found sheep
This article deals with the parable of the lost sheep in the Gospel of Luke, stressing God's joy over the salvation of a sinner. It belongs to a set of three parables, illustrating different nuances of seeking and salvation.
Luke 15.3-7 (King James Version) :And he spake this parable unto them, saying,What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?And when he hath found it, he layeth it on his shoulders, rejoicing.And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.King James Version (1769), domaine public — texte : eBible.org -
PER244
The parable of the lost drachma
This parable, found only in Luke, shows God, portrayed as a woman, searching for and finding a lost drachma. It symbolizes the soul that has gone astray yet is precious in God's sight, underscoring His mercy and His joy at the return of the lost one.
Luke 15.8-10 (King James Version) :Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.King James Version (1769), domaine public — texte : eBible.org -
PER245
The parable of the prodigal son
The article explores the parable of the prodigal son in the Gospel of Luke, stressing divine forgiveness and love. The father welcomes his repentant son, in contrast to the elder son, who criticizes such leniency. This parable, the hinge of chapter 15, illustrates God’s search for those who have gone astray. Luke rearranges this account to support his theological message on the Kingdom of Heaven.
Luke 15.3-7 (King James Version) :And he spake this parable unto them, saying,What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?And when he hath found it, he layeth it on his shoulders, rejoicing.And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.King James Version (1769), domaine public — texte : eBible.org -
PER246
The parable of the unfaithful steward
This article explores Luke’s parable of the unfaithful steward, noting that the steward’s cunning is praised for its wisdom, not for its dishonesty. The parable encourages reflection on the use of practical wisdom in spiritual matters.
Luke 16.1-13 (King James Version) :And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.So he called every one of his lord’s debtors unto him, and said unto the first, How much owest thou unto my lord?And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.King James Version (1769), domaine public — texte : eBible.org -
PER247
The parable of the rich man and Lazarus
The article analyzes the parable of the rich man and Lazarus in the Gospel of Luke. Distinctive for mentioning a name, Lazarus, it explores the question of divine justice and the repercussions of earthly choices on the afterlife. Luke organizes the account around theological teachings on the kingdom of heaven, prompting deep reflection on salvation and compassion.
Luke 16.19-31 (King James Version) :There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house:For I have five brethren; that he may testify unto them, lest they also come into this place of torment.Abraham saith unto him, They have Moses and the prophets; let them hear them.And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.King James Version (1769), domaine public — texte : eBible.org -
PER249
Parable of the unworthy servants
The article explores the parable of the unworthy servants in Luke 17.7-10, stressing the importance of humility and gratitude in the life of the disciple. Jesus teaches that faithful service does not expect recognition from the master and that every ability is a gift from God. Obedience confers no rights, thus promoting an attitude of gratitude, not of entitlement.
Luke 17.7-10 (King James Version) :But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?Doth he thank that servant because he did the things that were commanded him? I trow not.So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.King James Version (1769), domaine public — texte : eBible.org -
PER253
The Parable of the Unjust Judge
The article examines the parable of the unjust judge (Luke 18,1-8), centered on perseverance in prayer and the expectation of the Kingdom. It highlights Luke's unique narrative structure, which gathers parables together to deepen his theology of faith and divine justice.
Luke 18.1-8 (King James Version) :And he spake a parable unto them to this end, that men ought always to pray, and not to faint;Saying, There was in a city a judge, which feared not God, neither regarded man:And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.And the Lord said, Hear what the unjust judge saith.And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?King James Version (1769), domaine public — texte : eBible.org -
PER254
The Parable of the Pharisee and the Publican
This article analyzes the parable in Luke 18.9-14, where Jesus teaches that true righteousness before God is founded on humility and not on appearances or spiritual pride, through the figures of the Pharisee and the publican.
Luke 18.9-14 (King James Version) :And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:Two men went up into the temple to pray; the one a Pharisee, and the other a publican.The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.I fast twice in the week, I give tithes of all that I possess.And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.King James Version (1769), domaine public — texte : eBible.org -
PER267
The parable of the workers of the eleventh hour
This article explores the parable of Matthew 20:1-16, describing the equal wages a master gives to workers hired at different hours, symbolizing divine grace.
John 10.22-23 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.And Jesus walked in the temple in Solomon’s porch.King James Version (1769), domaine public — texte : eBible.org -
PER272
The Parable of the Minas
This study deals with the parable of the minas in Luke 19.11-27, a story told by Jesus at Jericho, highlighting the period between Hanukkah and Passover. It examines the chronology of events in Jesus’ ministry, including his interactions with Lazarus, Bartimaeus and Zacchaeus.
John 11.7-10 (King James Version) :Then after that saith he to his disciples, Let us go into Judæa again.His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.But if a man walk in the night, he stumbleth, because there is no light in him.King James Version (1769), domaine public — texte : eBible.org
Jesus’ ministry: callings, miracles and teachings
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PAR001
The sower
The parable of the sower, told by Jesus beside the Sea of Galilee, illustrates how God's Word is received differently according to the disposition of the heart. It shows four kinds of receptiveness through the different soils on which the seeds fall. The disciples learn that parables reveal the Kingdom to those who listen with open hearts, but remain hidden from those whose hearts are hardened. This distinctive teaching method of Jesus highlights the importance of faith and spiritual listening.
Mark 4.1-20 (King James Version) :And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.And he taught them many things by parables, and said unto them in his doctrine,Hearken; Behold, there went out a sower to sow:And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:But when the sun was up, it was scorched; and because it had no root, it withered away.And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.And he said unto them, He that hath ears to hear, let him hear.And when he was alone, they that were about him with the twelve asked of him the parable.And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.And he said unto them, Know ye not this parable? and how then will ye know all parables?The sower soweth the word.And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.And these are they which are sown among thorns; such as hear the word,And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.King James Version (1769), domaine public — texte : eBible.org -
PAR002
The house built on rock
This article examines the biblical parable of the two houses, found in Matthew and Luke, to illustrate the importance of putting Jesus' teachings into practice. Those who follow his words are compared to wise builders who build on a solid foundation, while those who do not obey are like people building on sand. The parable highlights the importance of active obedience rather than merely listening.
Matthew 7.24-27 (King James Version) :Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.King James Version (1769), domaine public — texte : eBible.org -
PAR003
The new cloth and the new wineskins
The article describes the parable of the new cloth and the new wineskins in the Gospels, illustrating the incompatibility of Jesus' teaching with old religious practices. It highlights the symbolism of new wine and old wineskins to explain the newness of the Kingdom of God that Christ brings.
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 -
PAR004
The wheat and the weeds
The article analyzes the parable of the wheat and the weeds, in which Jesus explains the coexistence of good and evil in the world. This story emphasizes divine patience and the idea of a final judgment. Its lessons offer important spiritual insights for believers.
Matthew 13.24-30 (King James Version) :Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:But while men slept, his enemy came and sowed tares among the wheat, and went his way.But when the blade was sprung up, and brought forth fruit, then appeared the tares also.So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.King James Version (1769), domaine public — texte : eBible.org -
PAR005
The mustard seed
The article 'The mustard seed' explains how this parable of Jesus illustrates the growth of the Kingdom of God, even from the smallest beginnings. It examines the three accounts in the Synoptic Gospels.
Mark 4.30-32 (King James Version) :And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.King James Version (1769), domaine public — texte : eBible.org -
PAR006
The leaven
The parable of the yeast demonstrates the quiet yet transformative influence of the kingdom of God. Through this image, Jesus explains how something that begins small, like yeast in dough, eventually permeates and renews everything it touches, illustrating the Kingdom's subtle yet powerful nature among individuals and communities.
Matthew 13.33-35 (King James Version) :Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.King James Version (1769), domaine public — texte : eBible.org -
PAR007
The hidden treasure
The article explores the parable of the hidden treasure in Matthew 13:44, emphasizing the priceless value of the Kingdom and the transformative impact of discovering it. Jesus uses this parable to show how the kingdom of heaven can redirect our lives and choices.
Matthew 13.44 (King James Version) :Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.King James Version (1769), domaine public — texte : eBible.org -
PAR008
The pearl of great price
The parable of the pearl of great price teaches that the Kingdom of Heaven is of immeasurable value. It tells the story of a merchant who sells everything to buy a precious pearl, illustrating the radical commitment required by the Kingdom and the joy it brings.
Matthew 13.45-46 (King James Version) :Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:Who, when he had found one pearl of great price, went and sold all that he had, and bought it.King James Version (1769), domaine public — texte : eBible.org -
PAR009
The dragnet
This article explores the parable of the net in Matthew 13:47-50, which highlights final judgement and personal responsibility. Using the image of a fishing net, Jesus illustrates the separation of the righteous from the wicked at the end of time, emphasising the need to live in accordance with the principles of the Kingdom of God.
Matthew 13.47-50 (King James Version) :Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.King James Version (1769), domaine public — texte : eBible.org -
PAR010
The unforgiving servant
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 -
PAR011
The workers hired at different hours
The parable of the workers hired at different hours teaches that God's grace takes precedence over human merit. In the Kingdom, divine generosity surpasses human reasoning, inviting us to welcome goodness without jealousy. Matthew 20:1-16 illustrates God's generous sovereignty.
Matthew 20.1-16 (King James Version) :For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.And he went out about the third hour, and saw others standing idle in the marketplace,And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.Again he went out about the sixth and ninth hour, and did likewise.And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.And when they came that were hired about the eleventh hour, they received every man a penny.But when the first came, they supposed that they should have received more; and they likewise received every man a penny.And when they had received it, they murmured against the goodman of the house,Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?Take that thine is, and go thy way: I will give unto this last, even as unto thee.Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?So the last shall be first, and the first last: for many be called, but few chosen.King James Version (1769), domaine public — texte : eBible.org -
PAR012
The two sons
This article examines the parable of the two sons in Matthew 21.28-32. This parable illustrates that true obedience to God matters more than mere words. Sincere repentance, even when it comes late, opens the way into the Kingdom of God, unlike unfulfilled promises. Jesus uses this story to confront the religious authorities of his time and highlights the importance of sincere action.
Matthew 21.28-32 (King James Version) :But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.He answered and said, I will not: but afterward he repented, and went.And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.King James Version (1769), domaine public — texte : eBible.org -
PAR013
The wicked vinedressers
This article analyzes the parable of the wicked tenants, in which Jesus denounces the rejection of the prophets and announces the transfer of the Kingdom to those who produce worthy fruit. The religious authorities are confronted with their rejection of the divine, marking a prophetic and spiritual turning point in salvation history.
Mark 12.1-12 (King James Version) :And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.And they caught him, and beat him, and sent him away empty.And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.And again he sent another; and him they killed, and many others; beating some, and killing some.Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.And they took him, and killed him, and cast him out of the vineyard.What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:This was the Lord’s doing, and it is marvellous in our eyes?And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.King James Version (1769), domaine public — texte : eBible.org -
PAR014
The Wedding of the King’s Son
This article discusses the parable of the banquet, comparing Matthew's and Luke's accounts. Matthew emphasises the guests' responsibility and the consequences of refusal, while Luke highlights the inclusion of the excluded. These perspectives illustrate God's universal call and the need for a genuine response to share in the Kingdom.
Matthew 22.1-14 (King James Version) :And Jesus answered and spake unto them again by parables, and said,The kingdom of heaven is like unto a certain king, which made a marriage for his son,And sent forth his servants to call them that were bidden to the wedding: and they would not come.Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.But they made light of it, and went their ways, one to his farm, another to his merchandise:And the remnant took his servants, and entreated them spitefully, and slew them.But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.And when the king came in to see the guests, he saw there a man which had not on a wedding garment:And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.For many are called, but few are chosen.King James Version (1769), domaine public — texte : eBible.org -
PAR015
The budding fig tree
This article explores the parable of the budding fig tree, a lesson in spiritual watchfulness given by Jesus in the Gospels of Matthew, Mark and Luke. This account encourages believers to discern the signs of the Kingdom of God as they observe the seasons, emphasising the certainty of Jesus' words.
Mark 13.28-31 (King James Version) :Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.Verily I say unto you, that this generation shall not pass, till all these things be done.Heaven and earth shall pass away: but my words shall not pass away.King James Version (1769), domaine public — texte : eBible.org -
PAR016
The Faithful Servant
The parable of the budding fig tree, recounted by Matthew, Mark and Luke in their eschatological discourse, invites the disciples to discern the signs heralding the Messiah's return. Just as buds announce summer, world events announce the nearness of the Kingdom of God. Christ's word is eternal and sure: heaven and earth will pass away, but it remains.
Mark 13.28-31 (King James Version) :Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.Verily I say unto you, that this generation shall not pass, till all these things be done.Heaven and earth shall pass away: but my words shall not pass away.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER292
The parable of the wedding feast
The parable of the wedding feast (Mt 22,1-14; Lk 14,15-24) teaches that God invites all people into His Kingdom, but that rejecting this invitation brings a grave judgment. Spoken in the Temple of Jerusalem on the Tuesday of Passion Week, it prophetically announces the destruction of Jerusalem in AD 70. The man without a wedding garment reminds us that entering the Kingdom requires a genuine spiritual transformation, received by faith in Christ.
John 3.16-17 (King James Version) :For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.For God sent not his Son into the world to condemn the world; but that the world through him might be saved.King James Version (1769), domaine public — texte : eBible.org -
PER304
Parable of the Faithful Servant
This article examines the parable of the faithful servant, stressing the importance of faithfulness and vigilance while awaiting the Lord's return, which is certain but unpredictable.
Matthew 24.45-51 (King James Version) :Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?Blessed is that servant, whom his lord when he cometh shall find so doing.Verily I say unto you, That he shall make him ruler over all his goods.But and if that evil servant shall say in his heart, My lord delayeth his coming;And shall begin to smite his fellowservants, and to eat and drink with the drunken;The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of,And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.King James Version (1769), domaine public — texte : eBible.org -
PER305
Parable of the Ten Virgins
The parable of the ten young women teaches the importance of spiritual preparation for the Lord's return, illustrating two possible outcomes: being ready and entering with the Bridegroom, or arriving too late and finding the door shut.
Revelation 3.1-3 (King James Version) :And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.King James Version (1769), domaine public — texte : eBible.org -
PER306
Parable of the Servants and the Rewards, the Talents
The article deals with Jesus' parable of the talents, illustrating the importance of faithfully managing gifts in the service of God while awaiting his return.
Matthew 25.14-30 (King James Version) :For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.Then he that had received the five talents went and traded with the same, and made them other five talents.And likewise he that had received two, he also gained other two.But he that had received one went and digged in the earth, and hid his lord’s money.After a long time the lord of those servants cometh, and reckoneth with them.And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.Take therefore the talent from him, and give it unto him which hath ten talents.For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.King James Version (1769), domaine public — texte : eBible.org
Social issues
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FDS000
Social issues
The article addresses facts of society and the teachings of Jesus, illustrating the tensions between individual freedom and spiritual security. Literary and biblical examples, such as Victor Hugo and the parable of the Prodigal Son, are used to explore these dilemmas.
Luke 15.11-32 (King James Version) :And he said, A certain man had two sons:And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.And when he had spent all, there arose a mighty famine in that land; and he began to be in want.And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,And am no more worthy to be called thy son: make me as one of thy hired servants.And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:And bring hither the fatted calf, and kill it; and let us eat, and be merry:For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.And he called one of the servants, and asked what these things meant.And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.And he was angry, and would not go in: therefore came his father out, and intreated him.And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.And he said unto him, Son, thou art ever with me, and all that I have is thine.It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.King James Version (1769), domaine public — texte : eBible.org
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ANN120
The different judgments
L'article "ANN120 - Les différents jugements" analyse Luc 12.46-48, où Jésus parle des nuances dans le jugement divin. Ce passage, évoquant la hiérarchie des…