The Gospel of John: Jesus before Pilate (1) part 1

First Baptist Church Leominster

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The Gospel of John: Jesus before Pilate (1) part 2

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Actually through the knowledge of Jesus Christ clean up their lives from sin in a measure but it's only temporary.

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By the end of the chapter they go back to their old ways like a pig to its wallow, like a dog to its vomit, very graphic language.

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Not only are there many false teachers but it says that many will follow their pernicious ways and so it serves as a warning to us.

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2nd Peter chapter 2. 2nd

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Peter 2. But false prophets also arose among the people just as there will be false teachers among you who will secretly bring in destructive heresies even denying the master who bought them bringing upon themselves swift destruction and many will follow their sensuality and because of them the way of truth will be blasphemed and in their greed they will exploit you with false words.

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Their condemnation from long ago is not idle and their destruction is not asleep. For if God did not spare angels when they sinned but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment, if he did not spare the ancient world but preserve

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Noah a herald of righteousness with seven others when he brought a flood upon the world of the ungodly, if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly, and if he rescued righteous lot greatly distressed by the sensual conduct of the wicked for as that righteous man lived among them day after day he was tormenting his righteous soul over their lawless deeds that he saw and heard, then the

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Lord knows how to rescue the godly from trials and to keep the unrighteous under punishment until the day of judgment and especially those who indulge in the lust of defiling passion and despise authority.

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Bold and willful they do not tremble as they blaspheme the glorious ones whereas angels though greater in might and power do not pronounce a blasphemous judgment against them before the

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Lord but these like irrational animals, creatures of instinct, born to be caught and destroyed, blaspheming about matters of which they are ignorant will also be destroyed in their destruction, suffering wrong as the wage of their wrongdoing.

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They counted a pleasure to revel in the daytime there they are blots and blemishes reveling in their deceptions while they feast with you.

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They have eyes full of adultery insatiable for sin, they entice unsteady souls, they have hearts trained in greed, accursed children, forsaking the the right way they have gone astray.

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They have followed the way of Balaam son of Beor who loved gain from wrongdoing but was rebuked for his own transgression.

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A speechless donkey spoke with human voice and restrained the Prophet's madness. These are waterless springs and mists driven by a storm.

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For them the gloom of utter darkness has been reserved. For speaking loud boasts of folly they entice by sensual passion of the flesh those who are barely escaping from those who live in error.

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They promised them freedom but they themselves are slaves of corruption. For whatever overcomes a person to that he is enslaved.

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For if after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ they are again entangled in them and overcome the last state has become worse for them than the first.

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For it would have been better for them to not have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them.

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What the true proverb says has happened to them. The dog returns to its own vomit and the sow after washing herself returns to wallow in the mire.

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Let's pray. Our Lord and Father we thank you for this time together.

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We thank you for a time where we can gather together and study your word and hear it proclaimed, hear it read, hear it sung.

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We thank you for the great grace that you have bestowed upon us Lord and we pray that you would keep false teachers away from this church.

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That you would keep false teaching away from this church. We pray Lord that we would always be on the straight and narrow.

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That we would never falter to one side or to the other but they would remain steady on the truth.

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Help us Lord to keep our focus on the Lord Jesus Christ on his work and what he accomplished for us.

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Lord we thank you for the two baptisms that we had today. We pray Lord for their protection.

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We pray that you would guard them from false teachers and false teaching. We pray that you would grow them in the knowledge of who you are and what you've done.

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We pray that this church would gather around them and care for them and love them. We thank you

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Lord for the truth of the scriptures and we pray that as we continue our worship this morning that you would help us to see the truths that are contained therein.

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Help us to live these truths out as we surrender our lives to the power of the Spirit. Thank you

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Lord in Jesus name, amen. All right let's turn in our

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Bibles to John chapter 18 please as we continue to consider the passion account of our

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Lord Jesus as told to John's pen. Now in John's account of the passion of our

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Lord Jesus we read that the Jews had led Jesus from the house of Caiaphas to the

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Roman Praetorium which was the official residence of Pontius Pilate the

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Roman governor. This is the longest account John's account is the longest account to be found in our four

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Gospels of this phase of the trial that is Jesus before Pilate and so here is

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John 18 28 through 40. And they led

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Jesus from Caiaphas to the Praetorium and it was early morning but they themselves did not go into the

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Praetorium lest they should be defiled but that they might eat the Passover.

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Pilate then went out to them and said what accusation do you bring against this man they answered and said to him if he were not an evildoer we would not have delivered him up to you and Pilate said to them you take him and judge him according to your law therefore the

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Jews said to him it's not lawful for us to put anyone to death that the saying of Jesus might be fulfilled which he spoke signifying by what death he would die and Pilate entered the

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Praetorium again called Jesus and said to him are you the king of the Jews and Jesus answered him are you speaking for yourself about this or did others tell you this concerning me

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Pilate answered am I a Jew your own nation and the chief priests have delivered you to me what have you done

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Jesus answered my kingdom is not of this world if my kingdom were of this world my servants would fight so that I should not be delivered to the

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Jews but now my kingdom is not from here Pilate therefore said to him are you a king then

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Jesus answered you say rightly that I am a king for this cause

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I was born and for this cause I have come into the world that I should bear witness to the truth everyone who is of the truth hears my voice

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Pilate said to him what is truth and when he had said this he went out again to the

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Jews and said to them I find no fault in him at all but you have a custom that I should release someone to you at the

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Passover do you therefore want me to release to you the king of the Jews and they all cried again say not this man but Barabbas and now

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Barabbas was a robber now that is reading the rest of John chapter 18 but actually this passage we just read is only the first portion of John's record of Jesus before Pilate for Jesus's trial before Pilate continues into the 19th chapter through verse 16 and so we have a great portion of John's passion account devoted to this trial before Pilate and it then records that Jesus was taken from there to be crucified and so for us to understand the bigger picture let us read the second portion of Jesus's trial before Pontius Pilate so here's

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John 19 verses 1 through 16 so then Pilate took

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Jesus and scourged him and the soldiers twisted a crown of thorns and put it on his head and they put on him a purple robe then they said hail king of the

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Jews and they struck him with their hands Pilate then went out again and said to them behold

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I am bringing him out to you that you may know that I find no fault in him and then

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Jesus came out wearing the crown of thorns and the purple robe and Pilate said to them behold the man and therefore when the chief priests and officers saw him they cried out saying crucify him crucify him

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Pilate said to them you take him and crucify him for I find no fault in him the

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Jews answered him we have a law and according to our law he ought to die because he made himself the

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Son of God therefore when Pilate heard that saying he was the more afraid and went again into the praetorium and said to Jesus where are you from but Jesus gave him no answer then

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Pilate said to him are you not speaking to me do you not know that I have power to crucify you and power to release you

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Jesus answered you could have no power at all against me unless it had been given you from above and therefore the one who delivered me to you has the greater sin from then on Pilate sought to release him but the

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Jews cried out saying if you let this man go you are not Caesar's friend whoever makes himself a king speaks against Caesar when

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Pilate therefore heard that saying he brought Jesus out and sat down in the judgment seat in a place that is called the pavement but in Hebrew Gabbatha now it was the preparation day of the

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Passover about the sixth hour and he said to the Jews behold your king but they cried out away with him away with him crucify him

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Pilate said to them shall I crucify your king and the chief priests answered we have no king but Caesar then they delivered him to them to be crucified and then they took

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Jesus and led him away now as we study John's account of our

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Lord's trial before Pontius Pilate I want us first to consider this episode with it the relation to the other events of our

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Lord's passion as recorded in the other Gospels and so after we put it in that historic setting then we'll come back and we'll examine specifically this passage as the

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Holy Spirit has given to us and determine what message that God has uniquely or specially for us through this passage because of course it's distinct perhaps from the other

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Gospels and so let's first consider the place of Jesus's trial before Pontius Pilate in the record of the

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Gospels how is this recorded well reading John's account of the trials of Jesus gives us a different perspective than what is recorded in the synoptic

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Gospels and of course what we mean by that is Matthew Mark and Luke that's those are the three synoptic

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Gospels in John we read of Jesus before Annas we considered that last time two weeks ago when we're here he was of course the father -in -law of Caiaphas a high priest and then although John talks about them taking

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Jesus to the house of Caiaphas there's no details about what transpired there but rather we just read that they then took him from Caiaphas before Pontius Pilate and so really in John's gospel all we have is a record of Jesus before Annas that's not even recorded in the synoptics and then

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John's rather extended description of this trial before Pontius Pilate and so thankfully we do have the other synoptic accounts that filled in the details that certainly they're not in conflict with John's gospel but when you take all four together we get a more full picture for when we look in Matthew Mark and Luke we read of what occurred when

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Jesus was taken from Annas's house into the presence of Caiaphas and then we also read that the entire

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Jewish Sanhedrin was gathered and Jesus was taken before them and then we also read in the other

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Gospels it's not contained in John's gospel that Jesus was also brought before King Herod.

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John says nothing about this trial before King Herod. Perhaps Luke gives us the fullest account but Mark also provides some details not covered in the other

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Gospels and so let's bring this into historic context now let's consider what

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John does not include. First from Luke 22 54 and following we read of the armband leading

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Jesus from the garden directly to the house of Caiaphas. Now again

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John did not record this but rather stated they had first taken Jesus to the house of Annas who was the father -in -law of Caiaphas but but in Luke's gospel it mentions that they took him to the house of Caiaphas and so verse 54 of Luke 22 having arrested him

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Jesus they led him brought him into the high priest's house Caiaphas but Peter followed at a distance and then interestingly in Luke's account the denial of Peter is found right here and of course that is found in the account of Jesus before Annas as we're going back and forth between those scenes do you recall two weeks ago and so with verse 63 then now the men who held

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Jesus mocked him and beat him this was in the house of Caiaphas again John doesn't mention this and having blindfolded him they struck him on the face and asked him saying prophesy who is the one who struck you and many other things they blasphemously spoke against him and as soon as it was day the elders of the people both chief priests and scribes came together led him into their council that would have been the

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Sanhedrin saying if you are the Christ tell us and then what follows is recorded in Mark 14 it's not in Luke it's not in John it's not in Mark now the chief priests or at least not in this detail now the chief priests and all the council in other words

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Sanhedrin sought testimony against Jesus to put him to death but found none for many bore false witness against him but their testimonies did not agree and some rose up and bore false witness against him saying we heard him say

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I will destroy this temple made with hands and within three days I will build another made without hands but even then did their test did not even then did their testimony agree the false witnesses couldn't agree and the high priest stood up in the midst that would have been

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Caiaphas and asked Jesus saying do you answer nothing what is it these men testify against you but he kept silent and answered nothing and again the high priest asked him saying to him are you the

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Christ the son of the blessed now we return to Luke's account but he said to them if I tell you you will by no means believe and if I also ask you you will by no means answer me or let me go hereafter the son of man will sit on the right hand of the power of God he's claiming he's gonna be sitting on the throne of God as it's

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God's son God's sharing his authority is written eternal reign with him then all said are you then the son of God so he said to them you rightly say that I am and they said what further testimony do we need for we have heard it ourselves from his own mouth and then the whole multitude of them arose and led him to Pilate and then of course

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John's gospel we have the record of Pilate now Luke's gospel also records that when

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Jesus was before Pilate that the Roman governor sent Jesus before the Jewish King Herod John mentioned nothing about Jesus being brought before King Erret but it is found in Luke's gospel whereas Pilate of course was the

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Roman governor over the region Judea Herod Antipas was a Jewish Edomian actually

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Tetrarch of the regions of Galilee and Peru up to the north he was in Jerusalem because of the

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Passover no doubt Herod was known as both Herod the Tetrarch as well as Herod the

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King King Herod in the New Testament he never really held an official title as King from Rome I understand when the

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Jews brought Jesus before him Herod tried him found him to be innocent but after having mocked

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Jesus returned him to Pilate now again John did not record this event but here is

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Luke's account when Pilate heard of Galilee he asked if the man were a Galilean and as soon as he knew that he belonged to Herod's jurisdiction he sent him to Herod who was also in Jerusalem at that time now when

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Herod saw Jesus he was exceedingly glad for he had desired for a long time to see him because he had heard many things about him and he hoped to see some miracle done by him and then he questioned him with many words but he answered him nothing and the chief priests and scribes stood and vehemently accused him then

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Herod with his men of war treated him with contempt and mocked him arrayed him at a gorgeous robe and sent him back to Pilate and that very day

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Pilate and Herod became friends with each other the Roman and the Jew Jewish man for previously they had been at enmity with one another they were competing in the rulers over different regions and so after having placed

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John's record of Jesus before Pilate in the gospel accounts let us now turn to John's gospel and set those aside and now just consider how

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John recorded this trial before Pontius Pilate a lot went on that John does not mention

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I'm gonna find a quote I know it somewhere way back in the recesses of my mind but there is a second century early church father who actually stated when

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John sat down to wrote his gospel he intentionally picked events they were not covered by the other gospel writers to give out a fuller understanding of the life of Jesus and so that's why

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John's gospel according to this early church writer was distinct from the other gospel writers

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I want to find that somewhere and bring that before us I hope in the next couple weeks that certainly explains why

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John would cover matters that the others did not now let's understand

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John's record of Jesus a trial before Pontius Pilate in John's account of Jesus before the

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Roman governor Pontius Pilate there's great detail what transpired between Jesus and Pilate within the

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Roman Praetorium in fact there's so many details of their conversation that there have been those that have challenged the account saying how could

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John have known what had gone on within the Roman building the Jews themselves didn't even go in there and so that's a challenge that some unbelievers liberals have put forth

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Donald Carson addressed this challenge we do not know what sources John enjoyed to let him know what happened in the court that the

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Jews would not enter possibly Jesus himself after his resurrection told some of the details that's certainly a possibility perhaps some of the court attendants became

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Christians in the early years of rapid growth of the Christian Church and passed on their recollections to the apostolic leadership some court records were public and therefore available to those willing to do some research did that he declared in Luke 1 we do not know where John obtained his information but our ignorance is not threatening unless some startling reason is advanced as to why

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John should have told us how he found out he certainly wasn't under obligation to tell us how he learned of these things or unless there is overwhelming reason to think that John could not have known and as Carson rightly argues neither condition applies it's a challenge that so many of these are which is really has no meat to it no substance to it we may be thankful to our

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Lord for having given us accounts found within all four Gospels which give us a full understanding of what our

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Lord suffered endured through his arrest trials before his crucifixion well let us remember that our

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Lord had intentionally given us these four separate accounts with different but corresponding emphases the

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Gospels are theological interpretations of historical events what then were the emphases that the

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Holy Spirit purpose to convey through John's account of Jesus before Pilate we've mentioned this before when we spoke of John's message of the passion of it in its entirety but we need to repeat it here

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John set forth Jesus as the one who is faithful to his father Jesus Christ is presented as the one who is in actual authority of what was transpiring between himself and this powerful

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Roman official pilots on the defensive here Jesus is in control as we'll see

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John presents everything as unfolding according to God's overarching purpose to redeem his chosen people through his son so here is what we recorded earlier about the entire passion account but what's true of that is true of this particular trial before Pilate as in the other

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Gospels it's the event surrounding the crucifixion and the resurrection that formed the climax of the whole book

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John had his own way of handling these events a way which stresses the divine overruling this account of the arrest stresses

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Jesus's complete mastery of the situation and there are touches like the it is finished of the dying

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Savior which indicate plainly the outcome was completely in God's control here supremely we see the purpose of God worked out and here supremely is the glory of Jesus displayed and so that's what we have before us in John's account of this trial of Jesus before pilot one sought to describe in this way the emphasis of this passage of Jesus before pilot

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Jesus is the Passover lamb the king the truth who became the redemptive sacrifice for the world when he the son of man was exchanged for the sons of mankind behold the man in order to release them from their enslavement to sin death and the foreign powers of this world represented by pilot and we'll get into that probably more next week as we begin to consider this episode this pericope in John which again it's entirely of the rest of John 18 also the first 16 verses of 19 which we won't get to till next week

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Lord willing but we can consider this outline of the entire trial before pilot first Jesus is delivered up to pilot secondly we read of Jesus examined before pilot and then in chapter 19 we'll read how pilots presentation of Jesus before the people behold the man and then pilots final decision yes

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I won't release Barabbas but we'll crucify will have you crucify yeah and so let's consider first Jesus delivered up to pilot verses 28 to 32 let me read these verses again then they led

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Jesus from Caiaphas to the Praetorium and it was early morning but they themselves did not go into the

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Praetorium lest they should be defiled but that they might eat the Passover pilot then went out to them and said what accusation do you bring against this man they answered said to him if he were not an evildoer we would not have delivered him up to you and pilot said to them you take him judge him according to your law and therefore the

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Jews said to him it's not lawful for us to put anyone to death that the saying of Jesus might be fulfilled which he spoke signifying by what death he would die that is by crucifixion we read in verse 28 the

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Jewish leaders leading Jesus to Pilate's quarters John stated that they had led

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Jesus from Caiaphas these were Jews who escorted

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Jesus to Pilate last time again two weeks ago we were considering John's passion we address the fact that Jesus had been brought before Annas and all the details we saw were

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Jesus before Annas the father -in -law of Caiaphas and although John does say they led

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Jesus from the house of Annas to Caiaphas the high priest they didn't give any detail so what went on there we read all those in the other

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Gospels and then John simply states that they led Jesus from the house of Caiaphas to the

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Roman governor Pilate John identified the Praetorium as a place where they took

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Jesus to stand before the governor Pilate was the Roman governor over Judea his official

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Praetorium was in Caesarea on the coast built by Herod Antiphas's father

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Herod the Great by the way Caesarea quite a extensive harbor over there there's no natural harbors along that coast

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Herod the Great built one and named it after Caesar Caesarea and that's where the official

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Roman governor lived except Pilate came down to Jerusalem during the feasts in case there was a insurrection against Rome and so this

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Praetorium in Jerusalem however would have been official residence it was probably attached to the fortress

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Antonio the Roman fortress that sat on the northern wall of the Temple Mount up there they could look down on the

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Temple Mount it irritated all the Jews to no end that the Gentiles had control and authority over them and looking down on them and so they brought

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Jesus probably there Praetorium was probably attached to this fortress

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Antonio John identified this Praetorium then as the place where they took him it was early morning notice that detail by John when they took

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Jesus from Caiaphas to Pilate John had a tendency to identify the time events in the gospel there are frequent mentions of time the entire night had passed with Jesus in their custody he was arrested the night before and now it's morning a lot went on again

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John doesn't cover it the entire night had passed with Jesus in their custody according to Jewish law the

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Jews could not convene a trial at nighttime that involved capital punishment but they had done so we read about this in the other

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Gospels and so this detail of time by John it was morning may suggest the

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Sanhedrin held Jesus purposely waiting for the morning hours before seeking his execution by the

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Roman authorities we don't want to wake up Pilate in the middle of the night we can't pass judgment in the middle of the night or we shouldn't publicly let's wait till the morning then take him over there and this appears to be what they did and so John recorded the

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Jews took Jesus to the hall for Pilate to judge him but they did not enter themselves this is a rather ironic description of their behavior they themselves did not go into the

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Praetorium lest they should be defiled but that they might eat the Passover two points may be made on this statement first John is clearly setting forth the ironic and hypocritical behavior of the

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Jewish leaders they were seeking to have Jesus murdered but they were concerned about ritualistic purity for they believed that to step into this

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Gentiles house would render them unclean before God if that's not ironic and hypocritical

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I don't know what is in their minds they were serving God by seeking the murder the death of Jesus Christ the

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Son of God their promised Messiah one wrote it rightly about this it constitutes a formidable example of Johannine irony and we've seen a lot of that in John's gospel the

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Jews take elaborate precautions to avoid ritual contamination in order to eat the Passover at the very time they're busy manipulating the judicial system to secure the death of him who alone is the true

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Passover the second clause of this verse verse 28

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B brings to the forefront a very very difficult and debatable matter we read they that is the

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Jews themselves did not go into the Praetorium to file but that they might eat the

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Passover now wait an attentive reader would immediately recognize did not

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Jesus eat the Passover meal the night before his disciples with his disciples when that the

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Passover when he instituted the Lord's Supper and now these Jews don't want to go into the presence of Pilate because it would prevent them from eating the

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Passover you see the problem and so here the

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Passover had not yet been eaten or so it seems it is commonly said that John's account simply differs in the dating of the

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Passover from the account recorded in the synoptic Gospels and so the liberals used to used to argue this is a clear point of contradiction it shows that the

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Gospels are not historic documents and shouldn't be read so that's how they would they would deal with this and they would say everybody agrees that John's Gospel presents

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Jesus being crucified at the very hour that the Jewish people would be having their

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Passover lamb sacrificed in the temple and clearly that is what

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John sets forth he's the true Passover while they're sacrificing these lambs that pointed to the true

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Passover he died at the same time those lambs were being slain interesting but the synoptics have

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Jesus crucified the day after the lambs had been slain and eaten in the

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Passover meal and this is by the way also one of the verses that's been argued to assert that Jesus was not crucified on Friday but on Thursday the day before the day of the

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Passover we don't have time to get in that right now but I imagine we will before we're all this is all said and done so how do we understand this this matter then well there have been a number of proposals

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Leon Morris it was a I believe Australian scholar sought to set down all the alternatives even those of liberals who do not believe in the historicity of the biblical record it is possible to take up any one of a number of positions with respect to it both accounts and what he meant is that account of the synoptic

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Gospels over against the account of John both accounts may be regarded as untrustworthy and rejected that's how the liberals deal with it which leaves us with very little knowledge of what went on confining ourselves to views which allow for substantial historicity in one or more accounts the following views are possible and scholars fall down on any one of these first the two accounts cannot be harmonized and John is to be preferred

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Jesus was killed on the Passover second possibility the two accounts cannot be harmonized and the synoptic are to be preferred

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Passover happened the night before a third alternative the Passover took place as in the synoptic in other words the

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Last Supper was a Passover meal and John is not really in contradiction in other words it just looks like there's a contradiction here but these commentators argue there really isn't if you examine it in detail fourth possibility the

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Passover took place in John and the synoptic are not really in contradiction that's the other way around you see and I was reading the arguments and this commentator went on for pages about this that in reality the good synoptic

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Gospels never declare that meal the night before is the Passover interesting but that that is that that argument and then lastly there is the argument that there were calendrical differences differences in calendars that John used and or that the

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Jewish leadership used in the day they offered the Passover and the calendar that this synoptic use that is

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Jesus and his disciples used when they killed the Passover the day before this last explanation is the one

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Leon Morris believed to be the best explanation so after you rehearse the arguments as I already listed he wrote this the evidence is thus confusing and it's not in the least surprising that different conclusions have been drawn by different scholars

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I do not see how with our present knowledge we can be dogmatic but on the whole it seems to me most probable that the explanation is be found in calendrical confusion the most natural reading of the synoptic shows the meal there to be the

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Passover the most natural reading of John shows

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Jesus is crucified at the very time the Passover victims were slain in the temple but again

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Morris wants to believe both are historical while it's undoubtedly possible to interpret the evidence to make both tell the same story it seems preferable to see them following different calendars according to the calendar

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Jesus was following the meal was the Passover the night before but the temple authorities followed another according to which the sacrificial victims were slain the next day

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John appears to make use of this to bring out the truth that Christ was slain as our

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Passover he may be right but I don't know by the way the

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Essene community the Dead Sea people down at Dead Sea Jewish community on those they followed a different calendar there were different calendars followed by the

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Jewish people interestingly and so there are those who argue that John changed the detail in order to show for Jesus to die at the time of the slain of the

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Passover lambs thereby displaying Jesus to be the true lamb of God who is slain to take away the sin of the world and John mentioned that back in chapter 1 some of those who hold this position who say that John and his synoptics are in conflict with one another in the historical record and then there are those secondly who argue that John recorded the true date of the

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Passover to be when Jesus was crucified that the synoptics never actually stated the Last Supper was the

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Passover meal but rather it set forth in the synoptic simply as the inauguration of the

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Lord's Supper and third there are those who say the synoptics did indeed record the

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Last Supper as the Passover meal but the action of the Jews here in verse 29 reveals a

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Jew's concern to be able to continue the Passover feast. I hope

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I'm not bogging you down in these details but you know if you ever meet you know an infidel who's pretty informed about this you know these matters this might be thrown up at you and believe me when

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I was going through a neo -orthodox seminary these things were thrown at me in this way and I had to work through these things obviously we believe in the historicity of the

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Bible and so there are those who believe in other words that the night before was the

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Passover meal but they would say that the Passover included the entire next seven days of unleavened bread and so the

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Jews although they had observed the Passover the night before did not want to defile themselves otherwise it would have interrupted their observance of the seven days of unleavened bread referred to largely as the

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Passover and that was Donald Carson's position and I gave you this block quote to where he explains his position.

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The general proud of reconciling this statement with the synoptics insistence that Jesus himself ate the

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Passover meal was betrayed that night and crucified the next day by Western reckoning of days in other words not evening and the next day is one day but Western reckoning yesterday

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Thursday today Friday has already been discussed in other words earlier in his commentary it is tempting here to understand to eat the

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Passover to refer not to the Passover meal itself but to the continuing feast of unleavened bread which continued for seven days in particular attention may be focused on the

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Haggagah that's a Hebrew word for a feast offered in the morning on the day of the

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Passover they would they would offer a special meal which started out everything on the full

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Paschal day day of the Passover there is ample evidence that the Passover could refer to the combined feast of the

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Paschal meal the night before itself plus the ensuing feast of unleavened bread for seven days if then the

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Jewish authorities wanted to continue full participation in the entire feast they would have to avoid all ritual contamination even if they contracted a form of defilement that could be washed away at sundown it would preclude or prevent them from participating that day true the

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Haggagah in other words this festival meal could have been eaten later in the week but the Jewish leaders conscious of their public position would be eager to avoid any uncleanness that would force them to withdraw from the feast however temporarily at this point distinctions between defilement the last seven days become irrelevant this interpretation becomes very convincing if our treatment of 1931 is correct we'll get there in a couple weeks the interpretation here defended is not that the

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Passover refers to the feast of the unleavened bread apart from Passover but rather to the entire

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Passover festival the Jews wanted to continue to participate the entire feast they wanted to eat the