Introduction
In his Gospel, the Apostle John makes mention of three different Passovers (John 2:13; 6:4; and 11:55 – 19:42). However, it will be contended, that it is within John 6 that the most clear presentation of John’s usage of a Passover theme. In chapter 6, John displays Jesus as an actual Passover meal. Traditionally, Jesus has been seen as the Passover lamb in the context of being sacrificed for our sins. It has been commonly held that Jesus’ crucifixion took place during the time when the Passover lambs would have been sacrificed in the Temple[1] and, thus, the allusion to the suffering servant within Isaiah 53:7 is established – this point will be discussed. However, I will also attempt to make the case that John is most clearly stating, in John 6, at least, that in order to take part in the new exodus, from death to life, one must eat of the paschal meal (Ex. 12 – 13:10; Num. 9:13) that is offered to us in Christ.
The discussion will commence with an overview of the significance of Passover from the Old Testament; expectations during the Passover season within first-century Palestinian Judaism; Jesus as the paschal meal (John 1; 6; and 19); and will be wrapped up by looking at the provision of Jesus as the Passover Lamb.
Old Testament Significance of the Passover
The Passover is associated with the tenth plague, with which God afflicted Pharaoh, as well as Egypt, with just prior to the biblical exodus of the Hebrews from Egypt into the land that God had promised to Abraham (Exodus 12). While the Passover was certainly connected with the final plague upon Egypt, it certainly is not part of the plague. God commanded his people to select a one-year old male sheep or goat, without blemish on the tenth day of the first month (Nisan[2]) of year. They were to hold this animal until the fourteenth day, which they were to slaughter it, without breaking any of its bones, and to sprinkle some of the blood upon the two doorposts and upon the lintel of each house. With this mark of blood, God would know which houses were obedient to him in this task and would “pass over” their houses. In other words, being marked with the Passover Lamb would exempt them from the price of the curse of the tenth and final plague upon Egypt. During this evening, God’s people were to participate in a pesah (Heb.) or pascha (Gr. – the derivative of the English paschal)[3] meal by roasting the flesh of the lamb upon a fire and eating it, “with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat in it haste” (Ex. 12:11). The following night, the Feast of Unleavened Bread occurred, for the next seven days, for the purpose of remembering and symbolizing the haste at which they departed the land of Egypt[4]. This is made clear by the fact that they had not time to wait for the bread of the meal to rise. The bread would have no leavening agent in it, because they was no need, nor time for it, as they were departing Egypt immediately after the Passover – which, for our purposes, later, is important to note. All those who participated in the Exodus also were expected to take part in the pascha meal. Failure to do so would have resulted in taking part in the curse that would result in death (Ex. 12:29-30) and being cut off from Israel (Ex. 12:15).
Lasor comments on how the meal of the Passover season may have changed after their settlement in the Promised Land, which would have spilled over into Jesus’ day. Even though Exodus makes clear that this was to be a celebration and memorial within the home (Ex. 12:3-4), Lasor states that it became a “pilgrim festival”[5]. According to Deuteronomy 16:5-6, the slaughter of the lambs was to take place in a location of God’s choosing – by Jesus’ day this would be the Jerusalem Temple[6]; however, it would be eaten in the privacy of each family’s home[7] – which is seen during the Last Supper, which Jesus celebrated with his disciples. Some other changes that occurred during the Intertestamental period were: (a.) exclusion of the bitter herbs and a greater emphasis on the specific time of the sacrifice (Jubilees 49); (b.) lessons of rewards and punishments from the experience of the first Passover (Wisdom of Solomon 18); (c.) greater distinction between the Passover sacrifice, the Passover meal, and the Feast of Unleavened Bread (Dialogue with Trypho 40, 46).[8]
First Century Jewish Expectations during the Passover Season
During the first-century, A. D., a large part of the Jewish people consisted of the Diaspora (“Jews of the Dispersion”), which resulted from the Babylonian Captivity (~587 B.C.). Although many Jews were taken to Babylon in captivity, not all were – some went to Egypt (Jer. 43-44), in order to escape captivity. These Jews would find themselves under the rule of the Ptolemies who treated them justly, so much so, that this group prospered and became a large community within the city of Alexandria (this would lead to the development of the Septuagint – the Greek version of the Hebrew Scriptures).[9] As prophesied by the Prophets Isaiah (Isa. 44:28) and Jeremiah (Jer. 16:14-15; 23:7-8), many delegations of Jews returned from Babylon to rebuild Jerusalem and its Temple under the rule of Cyrus the Great – however, not all of the Jews returned from Babylon. A large Jewish community thrived in Babylon and helped to contribute to the formation of rabbinic Judaism (Babylonian Talmud)[10] – which would be needed after the fall of the Temple in A.D. 70. Over time, many Jews within the Alexandrian and Babylonian communities would be scattered throughout the known world at their own behest (one of the affects can be seen in Acts 2:6-12).[11]
Although many Jews existed in the Diaspora, they were expected to return to Jerusalem during certain festivals – especially the Passover. Josephus gives us an idea of how great the numbers of Jews were during this time of the year, as he reports that the numbers could be as high as 3 million[12]. While this is most likely a gross exaggeration (as the city of Rome didn’t hold this many people), it still proves the point – Jerusalem would be full of more Jews during this time of the year than any other.
During the 1st century, Palestine was ruled by the Romans, who, as Hellenists, looked down upon the Jews for two reasons. First, circumcision – as Hellenists, the Romans considered the mutilation of any part of the body contra to their views of beauty, as well as, the proper treatment of the body.[13] Second, the Jews refused, to the point of open revolt, to engage in emperor worship.[14] As a nation who was constructed of religions which worshipped a pantheon of gods, the idea that the Jews refused to pay homage to the emperor (who, from time-to-time, was considered, at least, semi-deity) was quite suspicious. In short, the relationship between the Jews and Romans was tenuous; as long as the Romans did not interfere with the Jews’ religious life then the Jews were generally, controllable. However, as a whole, the Jews, even of the Diaspora, resented Roman (Gentile) occupation of the Holy Land and, especially, of the Holy City – Jerusalem.
The very focus of the Passover celebration was to commemorate God delivering the Jewish people from their Egyptian overlords. Thus, it is not surprising that the overall sentiment within 1st century Palestinian Judaism during this season was one of great expectancy of God rising up a deliverer to drive out their Roman overlords.[15] This is a theme that will be touched upon during the discussion on John 6; specifically, on the feeding of the 5000.
Jesus as the Passover Lamb – John 1 and 19
“The next day he saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, “After me comes a man who ranks before me, because he was before me.” I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.’” (John 1:29-31)
“The next day again John was standing with two of his disciples, and he looked at Jesus as he walked by and said, ‘Behold, the Lamb of God!’” (John 1:35-36)
Traditionally, these statements by the Baptist, in John 1, have closely been identified with Isaiah’s “suffering servant” in Isaiah 53. However, within the Gospels, there are times in which the authors record someone testifying of Jesus better than what they knew (Caiaphus – Jn. 11:49-52). Carson makes the case that John the Baptist, while speaking truthfully and accurately of Jesus, was speaking better than he knew.[16] Kostenberger makes the claim that, like Jesus’ disciples, the Baptist is guilty of a misunderstanding; in that, “his insight was genuine, but still incomplete”.[17]
We can see in Matthew 11:2-19, that the Baptist seems to have doubts about who Jesus was and that he seemed not to be anticipating a sacrificed Messiah. However, as Scott maintains, this would be in keeping with a typical first-century Palestinian Jewish Messianic hope[18] – the Jews could not imagine their Messiah coming in gentleness. This can positively be reflected in Peter – “And Peter took him aside and began to rebuke him, saying, ‘Far be it from you, Lord! This shall never happen to you!’” (Matt. 16:22). It can also be seen at the scene of the arrest of Jesus, when one of them who was with him (unnamed disciple), took out a sword and cut off the ear of one in the party to arrest Jesus. For whatever reason John made this statement, and whatever “misunderstandings” he had, nevertheless, he correctly identified Jesus.
Evidence for this can be viewed in John 19:14-29, in the scene where Jesus is delivered up for crucifixion. John records, in v. 14, “Now it was the day of Preparation of the Passover”. Carson introduces us to the controversy concerning this phrase in John 19. For, as some claim, if John is referring to the actual day prior to the Passover, in which the lambs were slaughtered in the Temple, then there’s a conflict between John’s account and that of the Synoptics.[19] This is because the Synoptics state that the meal in which Jesus shared with his disciples at the Last Supper was, indeed, a Passover meal. Carson goes on to develop an argument, based upon linguistic and explanatory evidence that the day that John had in mind was not the day of preparation for the Passover, but the day of preparation for the Sabbath, which would have been during Passover week (Passover was celebrated for one week through the Feast of Unleavened Bread).[20]
Regardless which day John had in mind, though, it is clear that he is identifying Jesus as a Passover lamb. As, if it is the day prior to the Passover then the Passover lambs are being slaughtered in the Temple, and, by way of symbolism, John is identifying Jesus as the Passover Lamb that takes away the sins of the world. If, though, John means the day of the Preparation for the Sabbath then he is still identifying Jesus as the Passover Lamb, as this day would have been the actual Passover when the paschal meal, including the lamb, would have been eaten in remembrance of God’s deliverance of the people of Israel from Egypt. Thus, again, Jesus is the Passover Lamb, whose blood is given up so that we may sprinkle it upon the doorposts and lintel of our hearts, in order for the us to be exempt from the curse of death (Ex. 12:7). In Jesus’ blood, we pass from death to life.
Jesus as the Paschal Meal – John 6
Being that John makes clear that the feeding of the 5000 takes place near the time of the Passover, there is obviously some of the symbolic overtones to an Old Testament Passover motif. Carson makes the point that John includes this detail for theological purposes.[21] John records, earlier in this Gospel, John the Baptist revealing that Jesus is the “Lamb of God who takes away the sins of the world”. As stated earlier, during the Passover, a lamb was slaughtered and eaten with bitter herbs, as well as unleavened bread, in order to remember God delivering Israel from Egyptian slavery.[22]
The “Bread of Life” discourse is related as having taken place very soon after Jesus fed the 5000. In this discussion with his contemporaries, Jesus was confronted by some within the group who had eaten of the miraculously produced barley loaves and fish on the east side of the Sea of Galilee. Jesus stated that this crowd followed him merely because their bellies were filled by him. In other words, they had a temporal point of view. Jesus would challenge them to see beyond the obvious – to see what this sign identified Jesus as, and to put their minds on heavenly things. “Do not labor for food that perishes, but for food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal” (Jn. 6:27).
To build upon this, it must be noted that just prior to this, and at the conclusion of Jesus’ feeding of the 5000, John notes that Jesus “withdrew again to the mountain by himself” (Jn. 6:15). Usually, Jesus was noted for doing this in order to spend to in prayer with the Father. However, John does not mention this here – according to John, Jesus’ motive for withdrawing from the people was that they were about to make him king by force (v. 15). On the surface, it may be easy to read such a comment and think that the people must have had a clear view of who Jesus was – the King of Kings and the Lord or Lords. However, if this were the case then the Bread of Life discourse wouldn’t make much sense, as, within it, Jesus is elucidating to the people who he is, why he was sent by the Father, and what they must do in order to be included within the “new exodus” of God.
Jesus stated that to have eternal life, they needed to eat of his flesh and drink of his blood. This is all obviously a metaphorical tool to draw the minds of his listeners, or the minds of John’s readers, from Moses to Jesus. As, Carson puts it, “the sacrifice of the lamb anticipates Jesus’ death, the Old Testament manna is superseded by the real bread of life, the exodus typologically sets forth the eternal life that delivers us from sin and destruction, the Passover feast is taken over by the Eucharist”.[23] This deliverance from sin to life is represented in the “new exodus” that God leads us on in the Passover sacrifice of his Son. In essence, John is identifying Jesus, not just as the Passover Lamb whose blood is offered up for us; but, as the actual Paschal meal, in which all must eat in order to be counted as a part of Israel and enter into the covenant with God (Ex. 12:15).
Conclusion
Throughout John’s Gospel, he has attempted to make allusions to how Jesus fulfills or takes that place of some practice or structure within the Old Testament Law. This is clearly seen in his Passover motif; as he has established that Jesus is the Passover Lamb whose blood is given up for his people to be sealed. But, further, that Jesus is the actual and final Paschal (Passover) meal which, not only places us within the new exodus, but confers life – as Jesus is the “bread of life”. Truly, all those who eat of his flesh and drink of his blood shall never again hunger or thirst for the former. As, in Christ, the Father, himself, has tied all things together. In him, is the Father glorified.
Endnotes
[1] Bruce H. Grigsby, “The Cross of Christ as an Expiatory Sacrifice in the Fourth Gospel,” Journal for the Study of the New Testament 15 (1982), 54.
[2] William Sanford Lasor, et. al., Old Testament Survey: The Message, Form, and Background of the Old Testament, 2nd ed. (Grand Rapids, MI: Eerdmans, 1996), 92-93
[3] Ibid, 70.
[4] Ibid.
[5] Ibid.
[8] J. Julius Scott, Jr., Jewish Backgrounds of the New Testament (Grand Rapids, MI: Baker Academic, 1995), 160.
[9] Oskar Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity (Downers Grove, IL: InterVarsity Press Academic, 2002), 67-68.
[12] Flavius Josephus, War of the Jews (2.280), trans. William Whiston, (Green Forest, AR: New Leaf Publishing, 2008).
[15]E. P. Sanders, Jesus and Judaism (London: SCM Press, 1985), 138.
[16]D.A. Carson, The Gospel According to John (Grand Rapids, MI: Eerdmans, 1991), 149.
[17]Andreas Kostenberger, Encountering John: The Gospel in History, Literary, and Theological Perspective, 2nd ed. (Grand Rapids, MI: Baker Academic, 2013), 55.
[18]Scott, Jr., Ibid., 307-324.
Bibliography
Carson, D.A., The Gospel According to John. Grand Rapids, MI: Eerdmans, 1991.
Grigsby, Bruce, H. “The Cross of Christ as an Expiatory Sacrifice in the Fourth Gospel,” Journal for the Study of the New Testament 15 (1982).
Josephus, Flavius, War of the Jews, 2, trans. William Whiston, Green Forest, AR: New Leaf Publishing, 2008.
Kostenberger, Andreas J. Encountering John: The Gospel in Historical, Literary, and Theological Perspective, 2nd ed. Grand Rapids, MI: Baker Academic, 2013.
Lasor, William Sanford, et. al. Old Testament Survey: The Message, Form, and Background of the Old Testament, 2nd ed. Grand Rapids, MI: Eerdmans, 1996.
Sanders, E.P. Jesus and Judaism, London: SCM Press, 1985.
Scott, J. Julius, Jr. Jewish Backgrounds of the New Testament. Grand Rapids, MI: Baker Academic, 1995.
Skarsaune, Oskar. In the Shadow of the Temple: Jewish Influences on Early Christianity. Downers Grove, IL: InterVarsity Press, 2002.