The church of God has historically observed the Passover just after sunset as the 14th day of Abib begins, as commanded in Exodus 12:1-14. Jesus Christ observed the Passover with His disciples at the beginning of the 14th day. He ate the Passover with them that evening after the 14th had begun, prior to His arrest later that night. Jesus emphasized the bread and the wine during the Passover meal with His disciples. He instructed them to partake of the bread and wine in remembrance of Him during the night of the 14th.

By the lifetime of Jesus Christ, the Jews had two competing ways to determine when to observe the Passover. One was observed by the people in their homes in the evening as Abib 14 began, and the other, led by the priests at the Temple, was kept in the late afternoon of Abib 14. In the Gospels, Jesus and His disciples are shown observing the Passover in a private home at the beginning of Abib 14, a meal that tradition calls the Last Supper. The Passover sacrifice was made within the time or season of unleavened bread, not the specific feast but the food itself. Abib 13 was the beginning of the time of unleavened bread, and the Passover was sacrificed during this time, even though the Feast of Unleavened Bread did not begin until Abib 15. As Abib 13 was ending, the disciples asked Jesus about their own preparations for the Passover, which would begin just after sunset, at the beginning of Abib 14.

Passover is a time when Christians should focus on Jesus Christ and their relationship with Him. It is an annual opportunity for those baptized and raised to newness of life. Participation in this solemn memorialization of Christ's death requires careful preparation, as emphasized by the apostle Paul. Each individual must examine themselves and recognize the cost of Christ's sacrifice, as instructed in I Corinthians 11. This examination should be an approval process, evaluating one's relationship with Christ, rather than self-condemnation. Without proper preparation for the Passover, one risks bringing judgment upon themselves. To aid in this preparation, one can reflect on Jesus' words from the last 24 hours of His life, particularly those recorded in John 13-17. These chapters provide guidance for self-examination leading to the Passover. A key aspect of this preparation involves reflecting on our relationships with one another, as Jesus commanded His disciples to love one another as He loved them, as stated in John 15:11-19. This commandment to love one another is crucial for producing fruit within the Body of Christ, and it is a critical part of the judgment mentioned in I Corinthians 11:31. As we prepare for the Passover, we must evaluate whether we are living up to the responsibilities of being friends of God within our relationships with one another.

The original instructions for Passover clearly stipulate that it is a single day, Abib 14, followed by the seven-day Feast of Unleavened Bread beginning on Abib 15. These instructions directed the Israelites to observe Passover in individual homes, catching the blood of the lamb in a basin and smearing it on the doorposts and lintel of the house. Over time, however, the observance shifted under the reforms of kings like Hezekiah and Josiah, who commanded the Passover to be kept at the Temple rather than in homes, introducing a second way of observing the festival. During the Babylonian exile, the Jews combined Passover and the Feast of Unleavened Bread into a single observance, resulting in a third variation where Passover was observed late on Abib 14, just before the Feast of Unleavened Bread began. By the time of Jesus Christ, two distinct Passover observances existed: one at the Temple, led by priests late in the afternoon of Abib 14, and another in homes at the beginning of Abib 14. Despite being separate festivals, Passover and the Feast of Unleavened Bread were commonly grouped together and simply called Passover, which could refer to the sacrifice itself, the day of the sacrifice, or the entire eight-day period from Abib 14 to 21. Jesus and His disciples ate the Passover in a home, observing it as Abib 14 began, while the priests at the Temple kept it as Abib 14 ended. The gospel accounts, such as Matthew 26:17, reflect this complexity, mentioning preparations for Passover on what appears to be the first day of the Feast of Unleavened Bread, though this timing raises questions given the clear distinction in God's instructions.

Passover is a separate festival from others like the Days of Unleavened Bread, to be observed at home as per other scriptures, creating a contrast with the instructions in Deuteronomy 16 which specify a different location for the sacrifice. Additionally, the term Passover in Deuteronomy 16:1 may be misleading or an error, as the context and instructions do not align with the specific requirements for Passover observance, such as the type of animal to be sacrificed and the method of preparation. The focus of Deuteronomy 16 appears to pertain more directly to the Days of Unleavened Bread, particularly the Night to be Much Observed, rather than the Passover itself.

In Ezekiel's Millennial vision, God's instructions for worship after Jesus Christ returns include the annual festivals, with specific guidance on the Passover. Ezekiel 45:21 has often been punctuated by translators in a way that suggests Passover lasts for seven days and is part of the Feast of Unleavened Bread. However, the Hebrew text, supported by its system of accents, indicates a logical pause in the verse, separating the observance of Passover on the fourteenth day of the first month from the seven-day feast during which unleavened bread must be eaten. Several translations reflect this separation, clearly stating that Passover is observed on the fourteenth day, followed by seven days of eating unleavened bread. Furthermore, Ezekiel 45:22 mentions a bull as a sin offering on a specific day, which aligns with the first day of the Feast of Unleavened Bread rather than Passover, as the Passover sacrifice is specified to be a lamb or a kid of the goats. While by the time of the Babylonian captivity it had become common to refer to the entire eight-day festival season as Passover, the instruction in Ezekiel maintains the distinction between Passover and the Feast of Unleavened Bread as separate observances.

Each year, we observe the Passover at the beginning of the 14th of Abib, commemorating the death of Jesus Christ. This annual observance is not merely about the sin offering, though Christ fulfilled that aspect on Passover afternoon. Instead, Passover carries a deeper significance, rooted in the instructions given for the first Passover in Egypt. God provided detailed commands on when to eat the lamb, how to prepare it, what to eat with it, what to do with the remains, and even how the Israelites should be dressed. The emphasis in both Old and New Testaments is on eating the Passover, distinguishing it from a sin offering, which was not generally consumed. The Passover lamb in Egypt did more than provide blood; it was a distinctive meal representing redemption, not atonement for sin. Israel was purchased from Pharaoh, not redeemed from sin, through this act. The blood on the doorposts symbolized the life of the lamb given to redeem those within each participating house, demonstrating God's mercy in overlooking Israel's sins rather than addressing them. The Hebrew word for Passover, pesach, means a pretermission or exemption, indicating that God passed over Israel's sins without mention or notice, showing gracious acceptance rather than justice. Passover differs significantly from the sin offering in several ways. The primary focus of Passover is on eating, shared by a circumcised household, while the sin offering's purpose is atonement, with only priests eating portions in specific cases and in a holy place. The Passover lamb must be roasted, not boiled, and all parts are included in the meal, unlike the sin offering where certain parts are burned outside the camp. Passover is eaten in homes, not in a designated holy place, further setting it apart. Passover bears a closer resemblance to the peace offering, which pictures fellowship with God through a shared meal, reflecting harmony and satisfaction. Like the peace offering, Passover celebrates God's acceptance and the relationship with Him, marked by gratitude for His favor. Both sacrifices are eaten the same day, with none remaining until morning, and are not limited to priests or a specific location. However, Passover is unique, observed only once a year with unleavened bread, elevating its importance. The requirement of circumcision and ceremonial cleanliness before partaking in Passover reinforces that it is not about cleansing from sin, as such prerequisites would be unnecessary if Passover itself provided atonement. Instead, these conditions align with the peace offering, emphasizing fellowship over purification. During Christ's Passover with His disciples, the themes of fellowship and peace are evident. Jesus spoke of unity with the Father, love among the disciples, and the joy of divine indwelling, without mentioning their sins. His fervent anticipation of this occasion highlighted the importance of fellowship, not atonement. The bread and wine, central to the New Testament Passover, symbolize this fellowship, echoing the meal between Melchizedek and Abraham on the eve of a covenant. Jesus noted that Passover will not be fulfilled until the Kingdom of God, pointing to its ongoing theme of redemption as a process, distinct from the already fulfilled sin offering. The Passover unites us with God through a sacrificial meal, joining us to the living Savior as we partake of the bread, a symbol of Christ's sinless life. The wine represents the blood of the covenant, a pledge of God's faithfulness to complete His purpose in us, encompassing forgiveness within a broader relationship of eternal life. This covenantal fellowship, initiated by God's mercy, is the heart of Passover, focusing on communion with the Father and the Son, and the spiritual abundance and hope it brings. It is a solemn yet joyful celebration of the peace and well-being we have in Christ, where God accepts those who partake and is pleased to have them in His presence.

Each year, dedicated followers of Jesus Christ observe the Passover at the beginning of the fourteenth day of Abib, commemorating His death. This annual observance serves as a memorial of His sacrifice, prompting reflection on which facet of His death should be kept in view while partaking of the bread and wine. The Passover, observed the evening before His crucifixion, is not about sin or its payment, but rather symbolizes the fellowship and peaceful abundance now available with God because of His covenant. Although Christ's sacrifice late on Passover day sealed the covenant, the timing of His death, late in the afternoon of the fourteenth of Abib rather than at the beginning of the day, underscores a distinct purpose beyond atonement. This timing aligns with the sealing of a covenant, demonstrating God's faithfulness and initiating an extraordinary bond with His people. Thus, the Passover observance highlights a unique aspect of Christ's death, focusing on the covenantal relationship rather than on the payment for sin.

Passover holds a central place in understanding the significance of Jesus Christ as the Lamb of God, slain for the sins of the world, embodying a human sacrifice of the most sublime quality. At Passover, the focus is on His role as the ultimate payment for sin, through which God seals His agreement of salvation with us, certifying justification through Christ's blood. This monumental sacrifice demands fitting remembrance, ensuring that it does not become a mere ritual or pious habit, but a profound recognition of Christ's death and its purpose. Preparing for Passover requires the most significant personal preparations, as it is preparatory in itself, spiritually readying us to participate in the rest of God's plan as outlined by the holy days. The cup symbolizes the blood Jesus spilled in sacrificing His life, a testament to the covenant made with us. To take Passover worthily, we must examine ourselves, discerning the Lord's body, testing and proving our understanding to avoid taking it in a careless or unappreciative manner. This preparation involves seriously reviewing our spiritual and moral failures in contrast to the perfect glory of our Savior, Jesus Christ, who lived without committing even one sin. The focus at Passover remains on the payment for sin through Christ's sacrifice, not on ourselves, emphasizing the most elementary precepts of our salvation and the part Jesus Christ plays in it. Despite self-examination, it is a time to concentrate on the means by which we are forgiven, driving us to participate gratefully in eating and drinking the symbols that enable our sins to be paid. The theme of Passover is the awesome cost of salvation, manifested in the sinless sacrifice of Jesus Christ, whose sinlessness was not mechanical but filled with sympathy, empathy, compassion, kindness, and concern for the helpless slaves of sin. Passover forces us to focus on our weakness and Christ's strength, our need and His abundance, our sinfulness and His perfection, our sentence of death and His offer of life. It sees sacrifice as the holy act, the essence of love, where God so loved the world that He gave His only begotten Son in sacrifice. The sacrifice of the sinless God-Man, Jesus Christ, has the power to cleanse from sin, establishing a New Covenant based on an unparalleled personal relationship with our Creator. Gratitude, worship, and obedience are the only appropriate responses to such a sacrificial gift as the body of Jesus Christ, recognizing that no other sacrifice for sin will allow us to continue living.

Jesus Christ kept His final Passover with His disciples the night before He suffered, setting the example for us of when and how to keep it in remembrance of Him. As our Passover, He did not die until much later, near the end of the 14th day of the first month. The timing of His crucifixion on the afternoon of Abib 14 points to significant events centuries before the Passover in Egypt, aligning with the promises and preparations of the covenant God made with Abraham. The account of Israel's exodus from Egypt ties to this timing, as the Israelites killed the lambs after sunset as the 14th began, and the Death Angel passed over at midnight, slaying the firstborn of those not under the blood. The Exodus began at night on the 15th, the very same day as the initial covenant with Abraham, 430 years prior to the exact day. Jesus' crucifixion on the afternoon of Abib 14 fulfilled the requirement of the Passover lamb, with not one bone broken, confirming the New Covenant on the anniversary of God's covenantal promise to Abraham at the same day and hour. This specific timing draws attention to the eternal inheritance promised to Abraham and his spiritual seed. Christ set the example of observing the Passover at the beginning of the 14th, and on that afternoon, He shed His blood to establish a New Covenant, an outgrowth of the covenant with Abraham, making his great nation a reality.

Passover holds a significant place in our spiritual lives, demanding detailed examination. The biblical accounts of unusual Passover observances under righteous kings Hezekiah and Josiah reveal a backdrop of deep idolatry among the people, who practiced abominations detested by God. These kings enforced obedience, driving dramatic reforms that diverged from God's original commands in Exodus 12, Numbers 9, and Leviticus 23. Their personal supervision ensured the people did not revert to paganism, as it seemed the only way to adhere even partially to God's intent during times of extreme religious perversion. These Temple-centered Passovers, accompanied by additional sacrifices like burnt, peace, and thank offerings during the Days of Unleavened Bread, were accepted by God due to the hardness of heart among the people. However, this acceptance did not alter God's original intent for a domestic-killed Passover celebrated at home, as evidenced by historical records from Josephus and Philo indicating that many still sacrificed the Passover lamb at home during the time of Christ, while a smaller group of religious leaders followed a Temple-centered practice. Our responsibility is to strive to observe Passover as originally commanded by God and exemplified by Jesus Christ, who kept it at the beginning of the 14th, a full day before the majority of Jews, using the new symbols He instituted. We must not follow later traditions, even those with apparent good intent under Hezekiah and Josiah. Deuteronomy 16, often cited as evidence for a Temple-killed Passover, appears on the surface to require such a practice, but it raises contradictions with clearer instructions in Exodus 12, Numbers 9, and Leviticus 23. The phrase "the month of Abib" in Deuteronomy 16 is consistently linked with Unleavened Bread, not Passover, in other scriptures, and the chapter connects Passover with the Exodus, which is historically tied to the 15th, not the 14th. Further examination reveals Deuteronomy 16 focuses on the Feast of Unleavened Bread, Pentecost, and the Feast of Tabernacles, not Passover, suggesting the term "Passover" may have been inserted later when the entire spring festival was commonly called by that name. Multiple discrepancies in Deuteronomy 16, such as references to sacrifices from both flock and herd, the timing of sacrifices at "ba erev" instead of "ben ha arbayim," and instructions to boil rather than roast, indicate it does not pertain to the Passover lamb but to other offerings during Unleavened Bread, particularly the Night to Be Much Observed. The scriptural evidence suggests Deuteronomy 16 was originally about Unleavened Bread, and the insertion of "Passover" occurred at a later time, possibly after the Babylonian captivity, to support a Temple-centered observance. God's original command for a 14th Passover remains unchanged, and any notion of a 15th Passover is a later tradition, not a divine mandate.

Passover stands as a significant ritual in the New Covenant, clearly supported by Scripture, with even mainline churches retaining a form of it, though often under different names and observed at different times. It centers on a meal, with a primary focus on eating, particularly the bread and wine, which are undeniable symbols in the biblical record. These elements are not merely food but carry deep symbolic meaning, uniting participants with God and with each other through shared fellowship in Christ. God instituted Passover as a practice that must be observed with intention, not on autopilot, to avoid rendering it empty of the meaning and effect He desires. The manner of observance is critical, as improper participation can lead to severe consequences, as seen in the Corinthian congregation where many suffered affliction or death due to their unworthy approach, marked by gluttony and drunkenness. Observing Passover requires a fitting appreciation of the bread and wine, meditating on their significance to ensure personal transformation. The bread and wine of Passover symbolize a sacrificial meal, joining participants with Christ and fostering thankful and peaceful fellowship. The bread represents Christ's body, overwhelmingly a symbol of life, even eternal life, reflecting His sinless existence offered to sustain and strengthen believers spiritually. It signifies an ongoing relationship with the living Savior, not merely a past event of atonement. The wine, symbolic of Christ's blood, represents the New Covenant, sealed not just for remission of sins but as a pledge of God's faithfulness to perfect those within the covenant, promising a quality of life that transcends physical circumstances. Passover also carries forward-looking aspects, pointing to a future fulfillment in the Kingdom, where Christ will resume partaking of the meal with His followers. It is a commemoration of abundant, eternal life made available through God's grace, focusing on fellowship with Him and the hope of ultimate redemption. Unlike a sin offering, Passover emphasizes God's acceptance and mercy, initiating communion based on His covenant rather than justification, highlighting ongoing spiritual abundance and peace through Christ.

The instructions in Deuteronomy 16, as originally given by God, were for Unleavened Bread and not Passover. The word Passover was edited into Deuteronomy 16 at a later time, likely after the Jews returned from captivity in Babylon, when both feasts were commonly called Passover. This editing created the appearance of a 15th Passover, though God never commanded such a date. The lack of specific numbered dates in Deuteronomy 16 made it easier to insert the name Passover in place of Unleavened Bread, unlike other Scriptures like Exodus 12, Numbers 9, and Leviticus 23, where altering dates would have been obvious tampering. Historically, figures like Hezekiah, Josiah, and Ezra centralized control over Passover observance, shifting it from home-sacrificed lambs to Temple practices, though they lacked authority to make everlasting changes to God's commands. Jesus Christ kept Passover according to the original instructions in Exodus 12, Leviticus 23, and Numbers 9, at the beginning of the 14th, between the two evenings after the going down of the sun, and not according to the later Jewish tradition of a 15th Passover. Historical records, such as those from Josephus, indicate that millions observed Passover in Jerusalem, yet the name Passover was commonly applied to both feasts by the people, though not by God. In the New Testament, inspired writers clarify the distinction between Passover and the Days of Unleavened Bread, showing that Jesus observed the feasts as commanded by God, not according to the traditions of men.

The Passover, as detailed in God's Word, is a critical doctrine that reveals the truth through careful examination of Scripture. It exemplifies the importance of adhering to biblical evidence over external influences. There are eight specific elements connected to the original Passover, each grounded in Scripture, demonstrating the timing and practices as God intended. The first element establishes that the lambs were killed at the beginning of the fourteenth day, during ben ha arbayim, the period of twilight after ba erev, which is sunset. This timing, occurring after the end of the previous day, is supported by comparisons in Leviticus and Exodus, showing it as a diminishing light period lasting about an hour in spring, clearly at the start of the fourteenth. The second element confirms the lambs were killed at the houses of the Israelites in Goshen, not in tents or at Rameses. The blood was splashed on the doorposts and lintels of their homes, indicating they were still at their residences during this act at ben ha arbayim. The third element specifies that these homes were located in Goshen, not assembled in Rameses, as repeatedly shown in Exodus, affirming their location during the Passover. The fourth element describes Passover as encompassing all activities from about 6:00 p.m. to 2-3:00 a.m., including killing, skinning, roasting, eating, and burning the leftovers. This comprehensive process, occurring on the night of the fourteenth, involved significant time, with the Death Angel passing through during the meal, after which the remains were burned. The fifth element notes that the Israelites stayed in their houses in Goshen on the night of the fourteenth, not leaving shortly after midnight, adhering to God's command to remain indoors until morning. The sixth element clarifies the distinction between night (lailah) and morning (boqer), showing they are not the same. Lailah continues after midnight, as seen with the Death Angel's passing and Pharaoh's subsequent actions, while boqer begins at the first light of dawn, before sunrise, but not at midnight, countering claims of a late fourteenth or fifteenth Passover timing. The seventh element addresses the spoiling of the Egyptians, which began after the ninth plague and was interrupted by Passover, resuming after the killing of the firstborn on the fourteenth. This process spanned roughly thirteen days, starting early in the first month, with an urgency to give items to the Israelites post-Passover, as they were urged to leave. The eighth element examines the timing of the Exodus, distinguishing it from Passover. The Passover occurs on the fourteenth as a memorial of God passing over, while the Exodus begins on the fifteenth. The Israelites remained in their houses until boqer on the fourteenth, assembling in Rameses during the day portion of the fourteenth, with no delay, as they continued preparations and spoiled the Egyptians en route. The actual departure from Rameses happened on the fifteenth, supported by Scriptures indicating a clear separation between the two events.

The sequence of events that took place on Passover, from Jesus' arrest through His death on the cross, was orchestrated for our learning so that we could discern the Lord's body and appreciate deeply what God did for us. After finishing the Passover meal, Jesus and the disciples walked to the Garden of Gethsemane, where He faced the mental torment of waiting for the events that were about to unfold. Despite pleading with His friends to pray with Him, He endured the dread of what was coming alone, urging them to pray so they would not fall into temptation.

The Jews associated Psalm 111 with Passover and the Days of Unleavened Bread, highlighting its significance in remembering God's specific acts. At Passover, the focus centers on Jesus Christ as the sacrificed Lamb of God, slain for the sins of the whole world. He is the embodiment of salvation, and His sacrifice is the core of this observance. Passover is not merely a ritual or a pious habit; if treated as such, it loses its profound meaning, failing to truly memorialize Christ and what He accomplished. Rightly considered, Passover establishes the proper attitude for participating in God's purpose, emphasizing the importance of deeply considering its significance. Passover serves as a preparatory event, initiating the annual rehearsal of God's plan and setting the stage for the remainder of His purpose. The cup during Passover symbolizes the blood Jesus shed in sacrificing His life, sealing God's agreement of salvation with us. Through this sacrifice, God provides powerful evidence of His seriousness and the means to forgive the debt of our sins. The purpose of Passover is not just to recall historical events or celebrate a memory, but to grasp the profound significance of Christ's death. Failing to understand this point increases the risk of treating His death unworthily. At Passover, the focus is on the payment for sin through Christ's sacrifice and the grace of God justifying through His blood. The value placed on Christ's sacrifice is a central issue for meditation and study during this time. The blood of Jesus Christ, the unblemished Lamb of God, is precious, and its worth to each individual is a critical consideration. Passover emphasizes not wallowing in personal sins, but recognizing the contrast between our sinfulness and the sinless, spotless nature of the Lamb of God. From the beginning, the focus has been on the Lamb, underscoring the unique Individual who makes deliverance possible. The theme of Passover is the awesome cost of salvation, manifested in the sinless sacrifice of Jesus Christ. This sacrifice was not merely mechanical but performed with full understanding, intense temptation, innocence, sympathy, empathy, compassion, and kindness for the eternal welfare of all. It evokes a deep sense of revulsion at the injustice that such a One should die for us, combined with appreciation, indebtedness, and thanksgiving that motivates a departure from sin.

God's Sabbath and holy days are sacred times that cannot be rescheduled, yet for the vital annual event of Passover, He provides a provision to observe it at a later time if it is unavoidably missed. This allowance, known as the Second Passover, underscores the importance of keeping this appointment with Him. In the time of Hezekiah, as recorded in II Chronicles 30, the Passover could not be kept at the regular time in the first month due to insufficient sanctified priests and the people not being gathered in Jerusalem. Consequently, it was agreed to observe the Passover in the second month, on the 14th day, along with the Feast of Unleavened Bread. Many assembled in Jerusalem, slaughtered the Passover lambs, and the priests and Levites sanctified themselves for the occasion. The permission for a Second Passover originates in Numbers 9, where the Lord spoke to Moses, establishing that the Passover should be kept on the 14th day of the first month at twilight, with all its rites and ceremonies. However, if someone is unclean due to contact with a dead body or is far away on a journey, they may still keep the Lord's Passover on the 14th day of the second month at twilight, observing all the ordinances, including eating it with unleavened bread and bitter herbs, leaving none until morning, and not breaking any bones. The reasons for taking the Second Passover are limited to unavoidable circumstances, such as significant sickness requiring quarantine or an unexpected emergency journey that prevents attendance at the regular time. God emphasizes keeping the Passover at its appointed time, and only under dire circumstances should the Second Passover be observed. If a person is clean and not on a journey but fails to keep the Passover, they shall be cut off from their people, bearing their sin for not bringing the offering of the Lord at its appointed time.

The concept of obligation is integral to the seriousness of Passover and the Feast of Unleavened Bread. Passover serves as a reminder of Christ's death, the supreme example of unselfish, sacrificial service and love. When the fallen woman washed Christ's feet with her tears, wiped them with her hair, kissed them with her lips, and anointed them with fragrant oil, her act was an exquisite expression of a heart freed to give its all, reflecting the depth of love and gratitude tied to the Passover's meaning. Concerning the bread and wine, Christ instructs to do this in remembrance of Him, ensuring that His sacrifice does not slip far from our minds. God does not want our obligation to become a burden but to fill us with wonder and awe that He would pay so much for something so utterly defiled. We are admonished to remember not only Christ's personality and sinlessness but also His role as our Creator, His connection to the Old Testament Passover, His violent death for the remission of mankind's sins, and His sacrifice's connection to the New Covenant. Passover is a communion, an act of fellowship with Christ, within the framework of a ritual, where He is the focus and symbolically the feast itself. God intends Passover to teach us these things so that each year begins with getting turned about where we have deviated and jump-started in the right attitude and direction. As the Passover season approaches, we should strive for a better understanding of what we are and what Christ was, did, and is, to be filled with an awe-inspiring sense of our indebtedness.

Passover holds a central place in God's purpose, as it is intricately tied to the salvation and eternal life offered through Jesus Christ. In John 6:49-51 and 54-58, it is emphasized that eating the flesh and drinking the blood of Christ, symbolized in the Passover, is essential for eternal life, indicating a lifelong commitment beyond mere belief. The importance of eating the Passover is underscored in Exodus 12, where following all instructions, including the act of eating, was critical for the Israelites. The name "Passover" originates from the event of the Lord passing over the houses of the Israelites in Egypt, sparing them while striking the Egyptians, as detailed in Exodus 12:11-13 and 23-27. This passing over, not the sacrifice itself, defines the day, though the sacrifice is named for this event. Passover and the Days of Unleavened Bread are distinct memorials of separate events, to be observed on different days, with Passover on the fourteenth day of the first month at twilight, and the Feast of Unleavened Bread beginning on the fifteenth, as stated in Leviticus 23:5-6. Keeping the Passover involves more than just the slaughter of the lamb; it encompasses a series of detailed instructions. Exodus 12:3-9 and 44-46 outline steps such as selecting the lamb on the tenth day, killing it at twilight on the fourteenth, applying blood to the doorposts, eating the roasted flesh that night with unleavened bread and bitter herbs, and not leaving the house until morning. These actions are integral to observing Passover fully, showing that it is not merely about the sacrifice but about obedience to all of God's commands. Further, Numbers 9:1-3 and 9-12 reinforce that the Passover must be kept at its appointed time on the fourteenth day of the first month at twilight, according to all its rites and ceremonies, even for the second Passover allowed for those unclean or on a journey. No modifications to the original instructions are found, emphasizing the consistency of God's command to observe Passover comprehensively, including eating it on the specified night.

The observance of the Passover marks the initial step in God's plan of salvation for mankind. It serves as an annual reminder of the need for forgiveness and the beginning of a right relationship with Him. When God called the children of Israel out of Egypt, He showed them when the year began so they could observe His holy days, symbolizing His call to us out of this evil world. Passover is one of God's festivals, instituted by Him and commanded to be kept as a feast of the LORD. In the time of Israel, God instructed each family to choose an unblemished lamb on the 10th day of the month Abib, kill it at twilight on the 14th day, and place its blood on the doorposts and lintels of their homes. They were to roast and eat the lamb, and the blood served as a sign for the death angel to pass over their homes, saving Israel's firstborn while Egypt's perished. Jesus Christ observed the Passover during His life on earth, setting a perfect example for us to follow. He was crucified on the day of the Passover, fulfilling the symbolism of the lamb. New Testament Christians are commanded to keep the Passover as a memorial of Christ's death, who was sacrificed for us. During the Passover meal, Jesus washed His disciples' feet, demonstrating humility and service, and commanded Christians to follow this example. He also taught His disciples to partake of unleavened bread and wine during the New Testament Passover service as a memorial of His death, no longer requiring the slaughter of a lamb since His death fulfilled that symbolism. Converted Christians must observe the New Testament Passover every year, as it is vital for inheriting eternal life. The New Testament church of God continued to keep the Passover yearly, and the apostle Paul taught Gentile believers to observe it with the symbols of bread and wine, a practice to be maintained until Christ's return.

Throughout the history of God's church, in both Old and New Covenant times, the Passover has been one of the most attacked observances. It faces recurring challenges, as it did in various decades, with attempts to abolish it dating back to the second and third centuries during the Quartodecimani Controversy. In that period, the western church replaced Passover with another observance, labeling the keeping of Passover as scandalous and even invoking state power against those who observed it. However, the eastern churches in Asia Minor continued to keep Passover on the fourteenth day. Long before Jesus Christ, alterations were made to the Passover, shifting it from the fourteenth to the fifteenth day and blending it with the Days of Unleavened Bread, reducing an eight-day festival into seven or even six days in some instances. The significance of Passover to God's purpose is profound, as it forms the foundation of the New Covenant relationship between God and His people. In the Old Covenant, God initiated His covenant with Israel on the Passover. In the New Covenant, Jesus Christ established this relationship on the last Passover night before His crucifixion by introducing new symbols to commemorate His sacrifice as the true Passover Lamb. Jesus Christ is identified as the Lamb of God who takes away the sin of the world, a sacrifice capable of covering all sins of mankind for all time. His sacrifice is seen as a cure for the infectious disease of sin, enabling a relationship with God by purging the infection through faith and repentance. Christ, our Passover, was sacrificed for us, fulfilling a purpose planned from the foundation of the world to pay for mankind's sins through a sinless substitution. On the last night of His life, during the Passover meal with His disciples, Jesus Christ instituted new symbols representing His body and blood, commanding His followers to partake of them as a solemn memorial of His death. Each observance serves as a renewal of the New Covenant believer's relationship with God through His sacrifice. The proper keeping of Passover is emphasized as a matter of life and death, just as it was for the Israelites in Egypt, where failure to follow God's commands would have resulted in death. Jesus Christ declared that unless one eats the flesh of the Son of Man and drinks His blood, there is no life in them, underscoring the necessity of the Passover symbols for spiritual life. This annual reaffirmation through Passover is central to an ongoing relationship with Him and God the Father, initiating and continuing the process toward salvation. Without this observance, Israel would not have escaped Egypt, nor would believers start on the road to their inheritance. The importance of Passover is further highlighted in the act of footwashing, partaking of bread, and drinking wine, all integral to the New Testament observance as commanded by Jesus Christ. He is the only way to salvation, with no other name under heaven by which one must be saved. The Passover, in both Old and New Covenants, remains a critical event of life and death, named for God's act of passing over the Israelites, distinct from the Feast of Unleavened Bread which commemorates the exodus from Egypt.

Passover holds a central importance as a symbol of life and commitment. Jesus Christ declares Himself as the bread of life, stating that whoever eats His flesh and drinks His blood has eternal life and will be raised up at the last day. He emphasizes that His flesh is true food and His blood true drink, ensuring that those who partake abide in Him and He in them, promising eternal life unlike the manna eaten by the fathers in the wilderness. The name Passover originates from God passing over the houses of the Israelitish people while they remained in their homes during the plague in Egypt. God instructed that the blood on the houses would be a sign, and He would pass over them, sparing them from destruction. This event is to be remembered and observed as a service when they enter the promised land, explaining to their children that it commemorates the Lord's protection over their households when He struck the Egyptians. Passover is distinct from the Feast of Unleavened Bread, observed on the fourteenth day of the first month at twilight, while the Feast of Unleavened Bread begins on the fifteenth day, marking separate yet chronologically close festivals commemorating different events. The observance of Passover includes multiple rites and ceremonies to be kept on the fourteenth day at twilight, as commanded. These include selecting the lamb on the tenth day, killing it between the evenings on the fourteenth, striking the doorposts with blood, roasting and eating the lamb that night with bitter herbs, not boiling or eating it raw, burning any remains by morning, ensuring no uncircumcised outsider eats it, and not leaving the house until morning. These instructions were reaffirmed a year later in the wilderness, emphasizing that all rites must be followed without omission, even for a second Passover for those who missed the first due to uncleanness or travel. God's final instructions for the first Passover highlight the eating of the lamb over the killing, underscoring that keeping Passover involves consuming it within one house without carrying any flesh outside or breaking its bones. Jesus Christ and His disciples also understood keeping Passover as eating it, expressing a fervent desire to eat the Passover with them before His suffering. The emphasis on eating the Passover signifies the continuance of a relationship with Christ and God, more than the act of killing the lamb. Eating represents abiding in Him, developing a bond that leads to becoming one with Him, a process more challenging and thus more emphasized than the recognition of sin through the lamb's death. Historically, after returning from captivity, the descendants of Israel kept Passover on the fourteenth day of the first month, with the priests and Levites slaughtering the lambs and the people eating together, reinforcing that Passover is not fully kept until it is eaten. The timing of Passover events, specifically the killing of the lamb, is set at the beginning of the fourteenth day during twilight, defined as the period following sunset, between the two evenings. This period, known as ben ha arbayim, starts immediately after sunset and lasts until dark, providing ample time during the spring season of Passover for the necessary preparations and initial consumption.

Passover holds a significant place for all Christians as a sacred observance, not merely a Jewish festival. Jesus Christ Himself, through the apostle Paul, commanded the church to celebrate Passover on the night He was betrayed, which corresponds to the evening of Nisan 14 on the Hebrew calendar. This practice was maintained by the New Testament church during the lifetime of the original apostles. Even after the death of the apostle John, the Ephesian church under the leadership of John's disciple Polycarp and his successor Polycrates remained faithful to observing Passover on Nisan 14. However, those who continued this tradition, known as Quartodecimans, became a minority and faced opposition as the celebration of Easter supplanted Passover across most of Christendom. The Roman Church did not officially ban the observance of Passover on Nisan 14 until the Council of Nicea in AD 325, and later, the Council of Laodicea in 363-364 anathematized those who persisted in such practices. The Christian Passover is a solemn observance, not a celebration, commemorating the agonizing blood-sacrifice of Jesus Christ to pay for our sins, redeem us from spiritual bondage, and open the way to fellowship with the Father. Each year, baptized Christians participate in the Passover ceremony by washing one another's feet, following Christ's example of selfless service, and partaking of the bread and wine to recommit to the everlasting covenant with God. As Paul instructs, this act proclaims the Lord's death until He returns.

Our discussion focuses on the significance of Passover and its historical observance among the Israelites, highlighting deviations influenced by pagan practices and royal authority. At the same time that God established a festival for Israel, a pagan seven-day celebration to Baal coincided with the Feast of Unleavened Bread, occurring from the fifteenth to the twenty-second day of the first month. This parallel celebration involved depraved acts, revealing a pattern where satan counterfeits the true celebrations given by God. Passover holds a critical place as a major command of God, closely tied to the framework of keeping His festivals. Neglecting the proper observance of Passover risks losing vital teachings related to God's purpose and way. Originally, as detailed in Exodus 12, the Passover lamb was to be slain at the beginning of the fourteenth day, with preparations made during the day for departure, culminating in leaving Egypt by night at the start of the fifteenth day. However, historical shifts occurred under the reigns of certain kings of Judah. During Hezekiah's time, a revival necessitated a unique observance due to spiritual rebellion and the Temple's disrepair. Passover was delayed to the second month, as permitted under Numbers 9 for those unclean, and both Passover and the Feast of Unleavened Bread were kept at the command of the king, not directly by God's command. The lambs were slaughtered at the Temple by Levites, with blood passed to priests for the altar, diverging from the command to dash it on doorposts at home. Many ate the Passover without proper sanctification, and Hezekiah prayed for atonement, a role not typically his. This centralization aimed to control rampant paganism among the people, ensuring the observance was not tainted by Baal worship. Similarly, under Josiah, another national emergency prompted strict control over Passover observance. Josiah enforced the slaughter of Passover lambs on the fourteenth day of the first month at the Temple, personally supervising to prevent reversion to pagan practices. Additional offerings, including cattle, were made alongside the traditional lambs, and the entire eight-day period began to be referred to as Passover, a significant shift from earlier distinctions. This blending of Passover and Unleavened Bread, first intimated under Hezekiah, became explicit here, though it did not align with God's original commands. These instances under Hezekiah and Josiah, driven by the kings' authority during crises, did not alter God's initial instructions for Passover. The centralization and modifications were emergency measures to curb pagan influences, yet they set a precedent for later traditions, such as the late fourteenth to fifteenth day observance among the Jews. Despite these historical deviations, God's original command remains unchanged, emphasizing the need to adhere to His specified way of observance.

In the context of returning to God's ordinances as highlighted in Malachi 3:6-7, it is evident that the people had strayed from keeping His statutes, including those related to Passover. This sacred observance had been neglected and replaced by human traditions, deviating from the divine instructions. Regarding the timing of Passover, it is clearly established that the day begins and ends at sunset, known as ba erev. Following sunset is a period of twilight, termed ben ha arbayim, which is crucial for understanding the timing of Passover events. The lambs for Passover were to be killed at ben ha arbayim, at the beginning of the fourteenth day of the first month, as specified in Exodus 12:6. This timing is reinforced by the Hebrew term "ad," indicating up to a specific point, suggesting the start of the day rather than its end. The location of the Passover observance was in the houses of the Israelites in the land of Goshen, not in Rameses or in tents. Exodus 12:7 and subsequent verses repeatedly emphasize that the blood of the lamb was to be applied to the doorposts and lintels of their houses, and the meal was to be eaten within these homes. The Israelites were explicitly commanded to remain in their houses until morning, ensuring the entirety of the Passover occurred on the fourteenth day, distinct from the Feast of Unleavened Bread on the fifteenth, as noted in Leviticus 23:5. The process of killing, roasting, eating, and burning the leftovers of the Passover lamb spanned from sunset around 6:00 p.m. until approximately 2:00 to 3:00 a.m. on the fourteenth day. Exodus 12:8-10 details that the lamb was to be roasted and eaten that night with unleavened bread and bitter herbs, with any remains burned before morning. This timeline, taking about 8 to 9 hours, aligns with the command to complete all activities within the night of the fourteenth. Finally, the Israelites adhered to the instruction not to leave their houses until morning, as commanded in Exodus 12:22. They remained in their homes in Goshen throughout the night of the fourteenth, even after the Death Angel passed at midnight, demonstrating obedience to God's directive and ensuring their safety under the protection of the blood on their doorposts.

As we approach Passover and the Days of Unleavened Bread, it is crucial to prepare ourselves fittingly for this significant time. Passover, though not a holy day, carries the most important preparation of all, setting the stage for our participation in the remainder of God's plan as it begins the annual rehearsal of His purpose. Such a sacrifice as the one given by Jesus Christ must be remembered with deep appreciation and understanding, for with the cup, God seals His agreement of salvation with His people through Christ's blood. By participating in Passover, we silently proclaim Christ's death and return, affirm our partnership in the New Covenant with Jesus as Mediator, and declare unity with those in the body of Christ. However, to partake without due appreciation or worthiness is to be guilty of the murder of the Savior. A thorough self-examination is necessary before eating the bread and drinking the cup, for careless or unworthy participation can bring weakness, sickness, or even death upon us. If we searchingly examine ourselves, detecting our shortcomings, we avoid divine judgment; but when we fall short, we are disciplined by the Lord to prevent final condemnation with the world. Passover is not merely a celebration of Christ's memory but a call to grasp the profound point of His death. To treat it unworthily is to approach it with irreverence, carelessness, or ritualistic indifference, thereby disrespecting the blood of Jesus Christ. Even if one feels technically unworthy due to sin, failing to partake exacerbates the problem through disobedience to God's command to take Passover. Coming without repentance or self-examination renders one truly unworthy, treating the occasion as a mere ritual without understanding its significance. Moreover, treating Passover with disrespect, such as turning it into a frivolous feast or showing contempt for others in the body, is akin to desecrating a sacred symbol. It reveals a lack of appreciation for what the symbols of Christ's sacrifice represent. Serious consideration and a lifestyle aligned with God's standards are demanded, not perfection, to ensure we honor this memorial of the death of Jesus Christ with the reverence it deserves. Faith is paramount to Passover, serving as the foundation for everything, anchoring our relationship with God and the depth of our connection with Him as we prepare for this solemn occasion.

Passover, as originally instituted, holds a specific and detailed pattern that God commanded to be followed. It occurred at the beginning of the fourteenth day of the first month, a time marked by intense preparation and activity. On this day, the lamb was slain, cleaned, and roasted, with the people remaining in their houses through the night as the Death Angel passed over. The remains were burned, and they stayed inside until morning. The daylight portion of the fourteenth was used to gather along the route for their exodus from Egypt through Rameses. This day was filled with work, which is why Passover is not considered a holy day but a festival, as God demands labor in preparing for the feast that follows. The memorial of coming out of sin begins at sunset of the fourteenth, transitioning into the fifteenth. The original Passover was a domestic observance, with each family killing the lamb at home and sprinkling its blood on the doorposts. This is evident in the expectation that children would witness the sacrifice at home and inquire about its meaning. God's command in Exodus 12:24-25 establishes this as an ordinance to be kept forever, even after entering the promised land. Numbers 9:1-3 reinforces this, as God instructed the children of Israel to keep Passover at its appointed time, on the fourteenth day at twilight, according to all its rites and ceremonies, without any change, even after the establishment of the tabernacle and priesthood. Despite detailed instructions for sacrifices at the tabernacle for every day, Sabbath, new moon, and feast day, as seen in Numbers 28 and 29, there is no specific command for a Passover sacrifice to be made at the tabernacle or temple. The Passover lamb remained a domestically killed and observed sacrifice, distinct from other offerings. Historical accounts from Philo, a contemporary scholar, confirm that during the time of Jesus Christ, many Jews still observed the domestic Passover at the beginning of the fourteenth, while a smaller group, including religious leaders, performed temple-killed sacrifices in the late afternoon of the fourteenth, eating the lamb on the fifteenth. Significant differences exist between the original and later traditional observances of Passover. In the original, the lamb was killed at the beginning of the fourteenth at home, with blood sprinkled on doorposts, eaten on the night of the fourteenth, commemorating the passing over, and totaling eight days with the Feast of Unleavened Bread. In contrast, the traditional practice involved killing the lamb at the end of the fourteenth at the temple, sprinkling blood on the altar, eating it on the night of the fifteenth, commemorating the Exodus, and incorrectly calling the seven days of Unleavened Bread Passover. These alterations changed the fundamental meaning of the observance as God initially commanded.

Passover holds a significant place in the observance of God's commands, as it commemorates a pivotal moment in Israel's history. The original instructions for Passover, as given in Exodus 12, emphasize a domestic celebration where the lamb was killed at the beginning of the fourteenth day of the first month, at home, by the head of the family. The blood was sprinkled on the doorposts, and the meal was eaten on the night of the fourteenth, marking the Passover event itself. This observance, combined with the Feast of Unleavened Bread, totaled eight days, distinctly separate in purpose and timing. However, significant changes occurred over time in the way Passover was observed. Later practices shifted the killing of the lamb to the end of the fourteenth day, performed at the temple by a priest, with the blood sprinkled on the altar and the fat burned there. The meal was eaten on the night of the fifteenth, commemorating the Exodus rather than the Passover, and the seven days of Unleavened Bread were incorrectly referred to as the Passover, merging the two feasts into one. Historical records and scholars acknowledge this merger, noting that what was once two separate observances became a single integrated feast in later traditions. Further examination of scriptural accounts reveals that the original Passover lacked any temple ceremony or priestly involvement, focusing instead on a simple, private home celebration. This domestic setting contrasts sharply with later practices that centralized the observance, altering its fundamental character. The shift in timing and location, as well as the reinterpretation of the feast's meaning, demonstrates a significant deviation from the initial commands given to Israel.

The observance of Passover and the Days of Unleavened Bread holds profound significance as a memorial of what the LORD accomplished. In Exodus 13:3, Moses instructs the people to remember the day they came out of Egypt, out of the house of bondage, for by the strength of His hand, the LORD brought them out. This theme of divine intervention is reiterated in Exodus 13:8-9, where the people are to explain to their children that these observances are done because of what the LORD did when He brought them forth from Egypt, serving as a sign and a memorial of His powerful deliverance. Further, in Exodus 13:14 and 16, it is emphasized that when future generations ask about these practices, they are to be told of the LORD's mighty hand that freed them from bondage in Egypt, marking it as a token of His strength. Exodus 12:17 reinforces this focus, commanding the observance of the Feast of Unleavened Bread because on that very day, the LORD brought their armies out of Egypt, establishing it as an ordinance forever. The primary reason to keep these days, as stated by God Himself, is to commemorate His actions in delivering Israel from slavery. This focus on what He did sets the stage for the entire observance, highlighting that without His intervention, the subsequent steps of coming out of the world, growing, and overcoming would not be possible. The events leading to Israel's escape, such as killing the lamb and marking their doorposts with blood, underscore the vast difference between what the LORD does and the minimal actions required of His people. In Exodus 11:4-7, the LORD declares His intent to strike the firstborn of Egypt while sparing Israel, making a clear distinction between the two peoples to show His power. This difference is further illustrated in Exodus 8:20-23 and Exodus 9:20-23, where He separates the land of Goshen from the plagues that afflict Egypt, ensuring His people are protected. Exodus 12:51 attributes Israel's release entirely to the LORD, who brought them out of Egypt by their armies, emphasizing His role as the initiator of their freedom. His guidance continues in Exodus 13:21-22, as He leads them with a pillar of cloud by day and a pillar of fire by night, never leaving their side. Even when challenges arise, as in Exodus 14:13-18 and 24-25, the LORD fights for Israel, dividing the sea for their passage and troubling the pursuing Egyptians, demonstrating His active protection. Exodus 14:31 records Israel's recognition of the great work the LORD performed, leading them to fear and believe in Him. This pattern of divine action is celebrated in Exodus 15:1-14, where Moses and the Israelites sing of the LORD's triumph over their enemies, attributing all success to His power and mercy in redeeming and guiding His people. Deuteronomy 6:21-24, written years later, recalls this deliverance, instructing future generations to recount how the LORD brought them out of Egypt with a mighty hand, showing signs and wonders, with the purpose of bringing them into the promised land and preserving them alive. This consistent emphasis on the LORD's actions during Passover and the Days of Unleavened Bread underscores that He is the source of all progress, initiating every step toward salvation and sanctification, and it is to Him that the focus must return each year as these festivals are observed.

Melchizedek, in the context of Passover, brings bread and wine, the symbols of the New Testament Passover, rather than a lamb and bitter herbs as used by the Israelites in Egypt. This significant moment also marks the first mention of God's title, Most High, appearing four times on the eve of this Passover. Contemplating this title in connection with Passover reveals the immense blessing it represents, as the Most High, the possessor of heaven and earth, shows deep care and concern for His possessions. His governance in human affairs springs from His good will and purpose, blessing His people with personal involvement, protection, and deliverance from enemies. This title's association with Passover underscores the event as a profound blessing, enhancing our appreciation of the Most High's active role in providing victory and support to those He has called.

Passover emerges as a profound beacon of hope amidst the pervasive gloom of personal, societal, and spiritual challenges. Despite the weight of despair that can accompany self-examination and the recognition of ongoing struggles, Passover stands as a reminder of hope that must not be overshadowed by darker matters. It is a season where hope and the observance of Passover are inseparably linked, offering a counterpoint to the surrounding despondency. In the narrative of Abraham and Isaac, hope is vividly illustrated as Abraham, with unwavering trust in God's character after many years of relationship, faces the command to sacrifice his son. His confident expectation that God would provide a substitute sacrifice reflects a deep hope rooted in past experiences of God's faithfulness. This hope is affirmed as God indeed provides a ram, and Abraham names the place to commemorate this provision, encapsulating the essence of hope that God will always provide. The first Passover night in Egypt further exemplifies this theme of hope. The children of Israel, following specific instructions from God, place lamb's blood on their doorposts, trusting in the promise of protection from the final plague. Their hope is grounded in the repeated demonstrations of God's power through prior plagues and His assurance of deliverance. This hope materializes as they are spared from the death of the firstborn, gaining not only freedom but also wealth, with the promise of a future in the Promised Land fueling their joy amid Egypt's mourning. On the night of His betrayal, Jesus Christ Himself embodies hope, speaking words of peace and reassurance to His disciples despite the imminent suffering. His confident expectation of returning to the Father and overcoming the world reflects an unshakeable hope, even in the face of death. This hope is further echoed in His solemn acknowledgment before Pilate that all events are under divine control, affirming His trust in God's purpose. Finally, the encouragement to believers is to emulate Jesus Christ's endurance through trials, holding fast to the hope that sustained Him. His journey through suffering to glory serves as a promise that believers too can follow in His path, finding strength to move forward through difficulties with the confident expectation of ultimate deliverance and joy. Passover, therefore, is not merely a commemoration but a vibrant call to hope, urging believers to stand firm and pursue righteousness, assured by the greater reality of God's promises.

The instructions for the Passover sacrifice reveal a significant detail about the integrity of the offering. In Exodus 12:46 and Numbers 9:12, God stipulates that the bones of the Passover lamb must remain intact, a requirement unique to this sacrifice. Jesus is our Passover, as stated in I Corinthians 5:7, and God ensured that this condition was fulfilled in His crucifixion by keeping His bones unbroken. Additionally, the timing of Jesus' death on the fourteenth of Abib aligns not with the killing of the Passover lambs at twilight, as commanded in Exodus 12:6, Leviticus 23:5, and Numbers 9:3, but with the day and time of God's covenant with Abraham in Genesis 15. This precise orchestration by God underscores the connection between the Passover instructions and the events of Jesus' sacrifice, ensuring that His body remained whole to fulfill both the sacrificial requirements and the covenantal promises.

At Passover time each year, we are reminded that God leaves nothing to chance. The story of Barabbas, who received Pilate's Passover pardon in AD 31, serves as a powerful symbol of our own redemption. Barabbas, a convicted murderer, was set free while the innocent Jesus Christ of Nazareth took his place on the cross. His name, derived from Aramaic as Bar meaning son of, and abba meaning father, translates to the son of the father or the son of his dear father, contrasting with Jesus, the true Son of the Father. That Passover day, Barabbas walked out of prison a free man because Jesus gave Himself in his stead, illustrating how we, too, are released from the penalty of our sins. When we partake of the Passover bread, representing His tortured body, and drink the wine, symbolizing His blood shed for the remission of our sins, we remember who we are—sons of our dear Father, freed from condemnation because Jesus passed over our sins and paid the ultimate penalty for us.

During the Passover season, members of God's church reflect on the Old Testament symbolism of the slaughter of lambs, which remains deeply relevant to modern-day Christians. The ancient ritual of sacrificing the Passover lamb, though no longer practiced, embodies enduring spiritual principles. Each year, as the Passover season approaches, the memory of such sacrifices evokes vivid imagery of the cost and significance of this act. We are called to keep the Passover with the death of the Lamb of God in mind, looking forward to the ultimate fulfillment of its purpose, when sorrow and death will cease, and joy will reign with Our Savior and Father.

The following is a concise rewrite of the sections related to Passover from the provided material, maintaining the original tone and adhering to the specified guidelines regarding pronoun capitalization and content focus. Our Savior died a most horrible death on a stauros or cross, for me and for you. The Romans made an art form of crucifixion as a means of capital punishment, a practice borrowed from the Greeks and Phoenicians, and also used by the Babylonians, Persians, and Assyrians. In Jesus' time, crucifixion was considered so gruesome that it was reserved for slaves and the worst criminals or enemies of the state. Death usually took days unless the victim had been severely beaten or scourged first, which was often the case. To maximize the impact, crucifixions occurred along public highways or other visible areas as lessons for all of what would happen to enemies of the state or incorrigibles. Jesus knew He would someday experience this firsthand, having seen the remains of many crucifixions as He traveled up and down Galilee and Judea. A primary factor in Jesus' death is that it was substitutionary, as each sin we commit earns the death penalty, which cannot be paid by a natural death. The penalty for sin is death by execution, and thus, as a substitutionary sacrifice, Jesus had to die by execution to pay for our sins. He could not have died by suicide or euthanasia, as these would have been sin, disqualifying Him as Savior. Jesus' death resulted from Pilate's pronouncement when he handed Him over to be crucified, though Pilate declared himself innocent of His blood. Our sins brought on us the death penalty, and in taking the penalty on Himself, Jesus had to die by crucifixion, Rome's preferred means of execution. God also allowed His Son to suffer crucifixion because it was a very shameful way to die, reserved for criminals and incorrigibles, considered the scum of the earth. Jesus was crucified between two robbers, and the typical passerby would have judged Him guilty by association. Sin causes shame, and Jesus died a shameful death to depict the shame brought on by our sins. Crucifixion was shameful not only as a penalty but also as a process, with the victim often stark naked, exposed to all who passed by. Being a sinless and modest man, Jesus was ashamed to be exposed to His mother, the other women, the apostle John, and a multitude of spectators. Such humiliation our Savior endured for us.

The Passover holds significant relevance in the timeline of Jesus Christ's crucifixion and resurrection. All four gospel writers mention that Jesus was tried, convicted, crucified, and buried on a preparation day, which is notably associated with the Passover. This day is not only a festival in its own right but also serves as the preparation day for the first day of the Feast of Unleavened Bread, a holy day. According to the calculated Hebrew Calendar, Passover can fall on various days of the week, and clearly, our Savior was crucified on a Passover day, specifically Nisan 14. John clarifies that it was the Preparation Day of the Passover, and the Sabbath that followed was a high day, the first day of Unleavened Bread, emphasizing the importance of this timing. The term Passover, as used in this context, often encompasses both the day of Passover and the subsequent seven-day Feast of Unleavened Bread, which can cause confusion. However, the distinction is crucial as it confirms that Jesus was crucified on a Passover day, aligning with the symbolic representation of Christ as our Passover, sacrificed for us. Within the annual holy day cycle, the Passover reminds us of Christ's sacrifice, when He took our sins upon Himself, marking a pivotal moment in God's plan of salvation. Furthermore, if His ministry lasted three and a half years, Jesus must have observed four Passovers during this period, the final one being the day of His death. This last Passover is the most documented in the gospels, with John, in his chronologically arranged account, highlighting periods in Jesus' ministry that others had not mentioned. Harmonizing the four gospels constructs a solid framework of Christ's ministry around these Passovers, verifying the three-and-a-half-year duration prophesied in the Seventy Weeks Prophecy. This conclusively proves that Jesus died in AD 31, when Passover fell on a Wednesday, aligning with the sequence of events surrounding His crucifixion and resurrection.

On the last night of His life, as recorded in the thirteenth chapter of John's gospel, Jesus Christ performed and instituted a significant ceremony during the Passover evening. While the other gospel writers focus on the bread and wine rituals instituted that same evening, John uniquely records the footwashing ceremony, highlighting its importance. This act, detailed in John 13:1-17, offers a window into the character of our Savior, showing His humility and service as He performed a task typically reserved for the lowest servant. Jesus instructs in verses 13-15, "You call Me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher, have washed your feet; you also ought to wash one another's feet. For I have given you an example, that you should do as I have done to you." During this Passover meal, as described in Luke's account, Jesus addressed the disciples' rivalry over greatness, teaching that true greatness lies in service. He stated, "Yet I am among you as the One who serves," emphasizing that He would not expect anything from us that He was not willing to do Himself. In John 13:6-10, Peter initially objected to Jesus washing his feet, but upon Christ's insistence that without this act Peter would have no part with Him, he relented. Jesus explained that one who is bathed needs only to wash his feet to be completely clean, illustrating the need for ongoing cleansing from the dirt accumulated in life's journey. Jesus further taught in John 13:14 that if He, their Lord and Teacher, washed their feet, they ought to wash one another's feet, symbolizing not only humility but also the forgiveness of sins to restore a clean relationship with God. Each year at the Passover service, this footwashing ceremony is reenacted to remind us of its importance. Finally, in John 13:17, Jesus concludes, "If you know these things, happy are you if you do them," emphasizing that applying this teaching brings happiness and releases us from burdens through forgiveness and service, mirroring the depth of Christ's love shown during that Passover night.

Passover is only a short time away. As Christians, we need to consider the self-examination process God's Word says we should be undergoing as the spring festivals approach. God expects us to prepare ourselves as mature Christians to rededicate ourselves to Him afresh at Passover and to put sin out of our lives diligently and actively, which is the lesson of the Feast of Unleavened Bread. We have no need to be discouraged at Passover time. It is our opportunity to reaffirm our commitment to Almighty God and renew our dedication to putting on the new man.