The ministry of John the Baptist 1 study
The beginning of the ministry in Galilee 1 study
From the second to the third Passover festival 3 studies
From the 3rd Passover to the start of the final week 2 studies
The last week before the arrest 1 study
The last day up to the crucifixion 3 studies
Contradictions 3 studies
Peter's ministry 4 studies
Historical notes 1 study
Word of a Friend 2 studies
The ministry of John the Baptist
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PER041
Jesus the Messiah’s conversation with Nicodemus
The conversation between Jesus and Nicodemus in Jerusalem, described in John 3, represents a crucial turning point towards a personal Christian spirituality, removed from Jewish rituals, with an emphasis on the inward relationship with God.
John 3.1-21 (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.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.He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
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PER047
The village of Sychar in Samaria
The article discusses Jesus’ encounter with the Samaritan woman at Sychar, emphasising its importance in his Galilean ministry. The village’s conversion illustrates Jesus’ universal message.
John 4.27-42 (King James Version) :And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?The woman then left her waterpot, and went her way into the city, and saith to the men,Come, see a man, which told me all things that ever I did: is not this the Christ?Then they went out of the city, and came unto him.In the mean while his disciples prayed him, saying, Master, eat.But he said unto them, I have meat to eat that ye know not of.Therefore said the disciples one to another, Hath any man brought him ought to eat?Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.And herein is that saying true, One soweth, and another reapeth.I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.And many more believed because of his own word;And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER072
Testimonies confirming that of Jesus the Messiah
The article discusses the testimonies confirming that Jesus is the Messiah, notably those of John the Baptist and the divine miracles, in John's tradition. The setting is Jerusalem after Passover in March AD 31. Jesus criticises the religious authorities who do not recognise him and invokes Moses as a precursor. Some, such as Nicodemus, will convert.
Genesis 28.18 (King James Version) :And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.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.
John 18.14 (King James Version) :Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.King James Version (1769), domaine public — texte : eBible.org -
PER158
The judgment of the Pharisees
Pericope PER158 analyzes the Pharisees' reaction to Jesus' miracles at Capernaum (Matt 9.33-34). While the crowd recognizes a divine work, the Pharisees attribute Jesus' actions to the devil. Their rejection is deliberate: accepting Jesus would mean losing their privileges. Yet some, such as Nicodemus, Joseph of Arimathea and Saul of Tarsus, would choose to follow him. The healed mute man, for his part, goes away in joy and gratitude.
Matthew 9.33-34 (King James Version) :And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.But the Pharisees said, He casteth out devils through the prince of the devils.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER216
The conflicting assessment of the people
On the last day of the Feast of Sukkot in Jerusalem (October AD 32), Jesus proclaims himself to be a source of living water. The crowd is divided: some recognize him as the Messiah, others refuse to accept what is plain. The guards sent to arrest him disobey, impressed by his words. Nicodemus argues for a fair judgment, while the Pharisees put forward flimsy arguments. The opposition of the religious authorities turns fanatical, making Jesus' death their sole objective.
John 7.46 (King James Version) :The officers answered, Never man spake like this man.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.
John 19.38 (King James Version) :And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER296
The questions of the teachers of the law
During the last week before his Passion, Jesus is questioned by teachers of the Law about the greatest commandment. He sums up the whole Law in two principles: loving God and loving one’s neighbor. A sincere scribe acknowledges the rightness of this answer, and Jesus tells him that he is not far from the Kingdom. The article nuances the view of Pharisaism and invites a faith lived in love rather than in legalism.
John 19.39 (King James Version) :And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER355
Jesus' dialogue with John and the women
At the foot of the cross, Jesus entrusts his mother Mary to John, the beloved disciple (John 19.25-27). As the only gospel to report this scene, John stresses the courageous presence of the women and of John at Golgotha. This dialogue reveals a twofold significance: human, as Jesus fulfills his filial responsibilities, and spiritual, as he establishes a new family founded on faith rather than blood. John obeys immediately, bearing witness to his faithfulness.
John 18.15 (King James Version) :And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.King James Version (1769), domaine public — texte : eBible.org -
PER361
Joseph of Arimathea asks for the body of Jesus
Joseph of Arimathea, a prominent member of the Sanhedrin and a secret disciple of Jesus, courageously asks Pilate to release the body of the Crucified One. Accompanied by Nicodemus, he arranges a dignified burial in his own new tomb, before the Sabbath begins. This episode, attested by all four Gospels, illustrates the passage from discretion to a public act of faith at the very moment when the closest disciples remain in hiding.
Luke 23.50-51 (King James Version) :And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:(The same had not consented to the counsel and deed of them;) he was of Arimathæa, a city of the Jews: who also himself waited for the kingdom of God.King James Version (1769), domaine public — texte : eBible.org -
PER362
Joseph of Arimathea and Nicodemus place the body of Jesus in the tomb
Joseph of Arimathea and Nicodemus, two members of the Sanhedrin favorable to Jesus, bury his body on Friday, April 1, AD 33, before the Sabbath. Nicodemus brings a large quantity of spices, and Joseph provides his new tomb. Their courageous and public act, carried out according to Jewish rites, gives the Messiah's burial a royal and honorable dimension, marking their emergence from discretion after the crucifixion.
Mark 15.46-47 (King James Version) :And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.And Mary Magdalene and Mary the mother of Joses beheld where he was laid.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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CTD046
Has anyone ascended to heaven apart from Jesus?
The article examines the apparent contradiction between Jesus' statements in John 3.13 and the account of Elijah being taken up in 2 Kings 2.11. It explains that Jesus is speaking of a unique divine authority and heavenly revelation that he alone possesses, whereas Elijah is miraculously transported by God. The term “heaven” has various meanings, and definitive access to the divine presence is linked solely to Jesus.
2 Kings 2.11 (King James Version) :And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.King James Version (1769), domaine public — texte : eBible.org -
CTD047
The burial of Jesus: spices and linen shroud
The article examines the alleged contradiction between the Gospels of John and Mark on the burial of Jesus. John reports an initial funerary preparation by Nicodemus before the Sabbath, while Mark describes an intention of the women, after the Sabbath, to complete this preparation. The article concludes that the accounts are complementary, illustrating a common tribute paid to Jesus.
Mark 16.1 (King James Version) :And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.King James Version (1769), domaine public — texte : eBible.org -
CTD050
Purpose of the women's visit to the tomb
The article examines the Gospel accounts of the women's visit to Jesus' tomb, exploring their apparently different intentions. While Mark and Luke speak of spices, Matthew mentions visiting the tomb, and John focuses on its emptiness. Although the narratives appear divergent, they complement each other. Jewish burial practices help explain these differences.
Matthew 28.1 (King James Version) :In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.King James Version (1769), domaine public — texte : eBible.org
Peter's ministry
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ADA004
The disciples' return and wait
After the ascension of Jesus (May 12, 33), the disciples return to Jerusalem from the Mount of Olives, a "Sabbath day's journey" away. They gather in an upper room, probably the house of Mary, the mother of John Mark, and devote themselves unanimously to prayer, together with the women and the family of Jesus. This period of waiting foreshadows the characteristics of the nascent Church.
1 Peter 5.13 (King James Version) :The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.King James Version (1769), domaine public — texte : eBible.org -
ADA005
The choice of Matthias
Analysis of Acts 1.15-26, which recounts the election of Matthias to replace Judas Iscariot. Peter, the natural spokesman of the disciples, bases the need for this replacement on the Psalms. The apostolic criteria are specified: to have followed Jesus since his baptism and to be a witness of his resurrection. Matthias is finally designated by lot after prayer, restoring the college of the Twelve, a symbol of the twelve tribes of Israel.
Luke 22.31-32 (King James Version) :And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.King James Version (1769), domaine public — texte : eBible.org -
ADA014
The deliberation and sentence of the Sanhedrin
Faced with the Sanhedrin's embarrassment after a miracle performed by Peter and John, the religious authorities forbid preaching in the name of Jesus, hoping that threats will undermine the Christian message. Peter and John respond by affirming that obedience to God comes first, illustrating a spiritual transformation sustained by the Holy Spirit.
Acts 4.16 (King James Version) :Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we can not deny it.King James Version (1769), domaine public — texte : eBible.org -
ADA031
The persecution
Article ADA031 examines the great persecution of the early church in Jerusalem (Acts 8.1-3), around AD 34-35. After Stephen’s martyrdom, the repression extends to all believers, women included. Saul of Tarsus is its chief architect, driven by a sincere but misdirected zeal for the Jewish traditions. This text illustrates the fulfillment of Jesus’ warnings about persecution and foreshadows Paul’s future conversion.
Acts 9.13-14 (King James Version) :Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:And here he hath authority from the chief priests to bind all that call on thy name.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF002
The Pharisees
The Pharisees, who appeared after the Maccabean revolt (165 BC), were an influential religious group of ancient Judaism. Devoted to the written and oral Torah, they believed in the resurrection and remained close to the people. Often in conflict with Jesus in the Gospels, they nevertheless produced figures such as Nicodemus and Joseph of Arimathea. Their teachings founded rabbinic Judaism after the destruction of the Temple in AD 70.
Philippians 3.5 (King James Version) :Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;King James Version (1769), domaine public — texte : eBible.org
Word of a Friend
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PDA002
Nicodemus’ search
This article looks at the story of Nicodemus, a Pharisee who meets Jesus by night according to John 3:1-21. Nicodemus seeks to understand the biblical idea of being born again in order to enter the kingdom of God. He moves from fear to courageous faith, helping with Jesus’ burial after his crucifixion. This account shows how a genuine encounter with Jesus can transform a life. Nicodemus’ experience symbolizes the passage from intellectual curiosity to an authentic, committed faith.
John 7.50-52 (King James Version) :Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)Doth our law judge any man, before it hear him, and know what he doeth?They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.King James Version (1769), domaine public — texte : eBible.org -
PDA007
The Resurrection
The article examines the resurrection of Jesus, a key event of Christianity. The women's visit to the tomb and the apostles' initial unbelief in the face of this extraordinary event are highlighted. The author explains that God continues to speak to people in various ways, but that humanity often chooses to ignore these spiritual messages.
Hebrews 3.7-8 (King James Version) :Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:King James Version (1769), domaine public — texte : eBible.org
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ANN126
Detailed chronology of the events related to the resurrection
L'article examine de manière approfondie la chronologie des événements autour de la résurrection de Jésus, en harmonisant les récits des évangiles. Il s'appuie sur…