Jesus was at the passover in jerusalem

JESUS WAS AT THE PASSOVER IN JERUSALEM
EDITED BY GLENN PEASE
John 2:13 13Whenit was almosttime for the Jewish
Passover,Jesus went up to Jerusalem.
BIBLEHUB COMMENTARIES
Ellicott's Commentary for English Readers
(13) And the Jews’ passoverwas athand.—Here, again, we are on common
ground with the earlier Gospels. Theyplace a cleansing ofthe Temple at the
close ofour Lord’s ministry at the only Passoverwhichcomes within the
scope oftheir narrative. The subject has been dealt with in Notes on Matthew
21:12 et seq. (Comp. also Introduction: The ChronologicalHarmony of the
Gospels, p. 35) The carefulreader will not fail to observe the graphic touches
peculiar to this narrative—the money-changers sitting, the sacrificialanimals,
the making of the scourge, the money poured out, the order to remove the
doves which could not be driven out. We feel all through in the presence of an
eye-witness. It is worth remembering that on the eve of the Passoverthe head
of every family carefully collectedall the leaven in the house, and there was a
generalcleansing. He was doing in His Father’s house, it may be, what was
then being done in every house in Jerusalem. The remark will be seento have
an important bearing on the question of the repetition of the cleansing.
Matthew Henry's Concise Commentary

2:12-22 The first public work in which we find Christ engaged, wasdriving
from the temple the traders whom the covetous priests and rulers encouraged
to make a market-place of its courts. Those now make God's house a house of
merchandise, whose minds are filled with cares aboutworldly business when
attending religious exercises, orwho perform Divine offices for love of gain.
Christ, having thus cleansedthe temple, gave a sign to those who demanded it,
to prove his authority for so doing. He foretells his death by the Jews'malice,
Destroyye this temple; I will permit you to destroy it. He foretells his
resurrectionby his own power; In three days I will raise it up. Christ took
againhis own life. Men mistake by understanding that according to the letter,
which the Scripture speaks by way of figure. When Jesus was risenfrom the
dead, his disciples remembered he has said this. It helps much in
understanding the Divine word, to observe the fulfilling of the Scriptures.
Barnes'Notes on the Bible
The Jews'passover - The feastamong the Jews calledthe Passover. See the
notes at Matthew 26:2-17.
And Jesus wentup to Jerusalem- Every male among the Jews was required to
appear at this feast. Jesus, inobedience to the law, went up to observe it. This
is the first Passoveronwhich he attended after he entered on the work of the
ministry. It is commonly supposedthat he observed three others one recorded
Luke 6:1; another John 6:4, and the lastone on the night before he was
crucified, John 11:55. As his baptism when he entered on his ministry had
takenplace some time before this - probably not far from six months - it
follows that the period of his ministry was not far from three years and a half,
agreeablyto the prophecy in Daniel9:27.
Jamieson-Fausset-BrownBible Commentary
Joh 2:13-25. Christ's First Passover—FirstCleansing ofthe Temple.
Matthew Poole's Commentary

Concerning the Jewishpassoverwe have once and againspokenin our notes
on the other evangelists. The institution of it was Exodus 12:1-51. It was to be
solemnized yearly in the place which the Lord should choose, according to the
law, Deu 16:6. Christ, though he was not naturally subjectto the law, yet to
fulfil all righteousness, andto redeemhis people from the curse of the law,
Galatians 4:5, kept the passoveryearly, taking also advantage from the
conflux of the people to Jerusalemat that time, to make himself and his
doctrine more known. None of the other evangelists make mention of more
than one passoverbetweenthe time of Christ’s baptism and death: John
plainly mentions three, one here, another in John 6:4, the last, John 18:39;
and some think that he mentions another, though more obscurely, John 5:1.
Our Lord was at them all.
Gill's Exposition of the Entire Bible
And the Jews'passoverwas athand,.... That feastwhich was kept on the
fourteenth day of Nisan, in commemorationof the Lord's passing over, and by
the houses ofthe Israelites, whenhe slew the firstborn in Egypt: and it is
calledthe Jews'passover, becausethey only were obliged to keepit: nor was it
obligatory upon the Gentiles; and, besides, was now abolished when John
wrote this Gospel, though still retained by the Jews. And moreover, John was
now among the Gentiles, and for whose sake he penned this Gospel;and
therefore so distinguishes this feast, which was typical of the Christian
passover, orof Christ our passoverthat is sacrificedfor us. This was the first
"passover"afterChrist's baptism, which is generallythought to have been
about half a year before; though so much time cannot be made out from the
scriptural account;for from his baptism, to his return out of the wilderness to
John, were forty days; and from thence, to his coming to Cana, four or, five
days more; and perhaps he might be sevendays in Cana;for so long a
wedding was usually kept; and his stay at Capernaum was but a few days; all
which do not amount to above eight or nine weeks atmost: the second
passoverafterthis, is, by some, thought to be the feastmentioned in John 5:1,
and the third in John 6:4, and the fourth and last, at which he suffered, in
John 18:28. The EvangelistJohn is the only writer that gives an accountof the
passovers afterChrist entered on his public ministry; by which is known the
duration of it, which is generallythought to be about three years and a half.

"Three years and a half", the Jews say(a), the Shekinah satupon the Mount
of Olives, expecting that the Israelites would repent, but they did not; and this
seems to be the term of time for disciples to learn of their masters:it is said
(b), one came from Athens to Jerusalem, and he served "three years and a
half" to learn the doctrine of wisdom, and he learned it not.
And Jesus wentup to Jerusalem;not alone, but his disciples with him, as
appears from John 2:17, to keepthe passoveras he had been wont to do, and
as the law required; and he being under the law, as a son of Abraham, and the
surety of his people, it became him to fulfil all righteousness,ceremonial, as
well as moral, and which he strictly observed. He is said to go up to
Jerusalem, because thatstoodon higher ground than the low lands of Galilee,
and was the only place where the passovermight be kept; see Deuteronomy
16:2.
(a) Praefat. Echa Rabbati, fol. 40. 4. (b) Echa Rabbati, fol. 44. 4.
Geneva Study Bible
{3} And the Jews'passoverwas athand, and Jesus went up to Jerusalem,
(3) Christ being made subject to the law for us, satisfies the law of the
passover.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 2:13-16. Καὶ] Simply the continuative and, i.e. during this short stay at
Capernaum.
For John 2:14-16, see onMatthew 21:12-13.

πάντας] refer not to the persons, but to the animals named immediately
afterwards with the τὲ
καί, i.e. not only, but also (see Bäuml. in loc., and Partik. 225). Thus the
unseemliness which some have found in the use of the scourge,—certainly
intimated by the connectionof ποιήσας and ἐξέβαλεν,—and along with it
every typical explanation of the scourge (Grotius, Godet, and others regardit
as the symbol of God’s wrath), disappear.
Ἐξέχεε] uncontractedform, to be takenas the aor. Lobeck, ad Phryn. p. 222.
τὸ κέρμα]coin, especiallysmall coin. Mostlyin the plural in Greek. The
singular here is collective.
καὶ τοῖς τὰς περιστερὰς, κ.τ.λ.] He could not of course drive out the doves like
the other animals, and He therefore says to those who sold them, ᾄρατε ταῦτα
ἐντεῦθεν. John is here more minute than the Synoptics;but we must not
regard the words as indicating greatermildness towards the sellers of the
doves, because these were usedby the poor (Rupertius, De Wette). The
command μὴ ποιεῖτε, κ.τ.λ., addressedto them applied to all.
τοῦ πατρός μου] Admiranda auctoritas, Bengel;the full consciousnessofthe
Son manifested itself already(as in Luke 2:49) in the temple.
οἶκ. ἐμπορίου]a house of, a place of, merchandise. The holy temple house had,
in the Lord’s view, become this, while the temple court had been made a place
of buying and marketing (ἐμπόριον, Thuc. i. 13. 3; Dem. 957, 27;Xen. de red.

iii. 3; Herodian. viii. 2. 6; Ezekiel27:3; Isaiah 23:17, not the same as ἐμπορία).
PossiblyZechariah 14:21 was in His thoughts.
Cambridge Bible for Schools andColleges
John 2:13 to John 3:36. The Work among Jews
13. And the Jews’passover]Or, the Passoverofthe Jews. An indication that
this Gospelwas written outside Palestine:one writing in the country would
hardly have added ‘of the Jews.’It is perhaps also an indication that this
Gospelwas written after a Passoverof the Christians had come into
recognition. Passoverswere active times in Christ’s ministry; and this is the
first of them. It was possibly the nearness of the Passoverwhichcausedthis
traffic in the Temple Court. It existed for the convenience ofstrangers.
Certainly the nearness ofthe Feastwould add significance to Christ’s action.
While the Jews were purifying themselves for the PassoverHe purified the
Temple. S. John groups his narrative round the Jewishfestivals:we have (1)
Passover;(2) Purim (?), John 5:1; (3) Passover, John6:4; (4) Tabernacles,
John 7:2; (5) Dedication, John 10:22;(6) Passover, John11:55.
John 2:13 to John 11:57. The Work
We here enter on the secondportion of the first main division of the Gospel,
thus subdivided:—The Work (1) among Jews, (2)among Samaritans, (3)
among Galileans, (4)among mixed multitudes.
Bengel's Gnomen
John 2:13. Τὸ πάσχα, the Passover)About the times of the Passoverthe office
of Christ was in especiallyfruitful exercise.
Vincent's Word Studies
The Jews'passover

On John's use of the term Jews, seeonJohn 1:19. So it is used here with an
under-reference to the national religion as consisting in mere ceremonies. The
same hint underlies the words in John 2:6, "afterthe Jews'manner of
purifying." Only John mentions this earliestpassoverofChrist's ministry.
The Synoptists relate no incident of his ministry in Judaea, and but for the
narrative of John, it could not be positively assertedthat Jesus wentup to
Jerusalemduring His public life until the time of His arrest and crucifixion.
Christ At Jerusalem
Bp. Ryle.
John 2:13-17
And the Jews'passoverwas athand, and Jesus wentup to Jerusalem.…
We see —
I. HOW MUCH CHRIST DISAPPROVES OF IRREVERENT BEHAVIOUR
IN THE HOUSE OF GOD. Are there none who bring to church their money,
their lands, their cattle, etc.;who bring their bodies only to a place of worship
and are "almostin all evil, in the congregation" (Proverbs 5:14).
II. HOW MEN MAY REMEMBER WORDSOF RELIGIOUS TRUTH
LONG AFTER THEY ARE SPOKEN, and may one day see in them a
meaning which they now do not see (vers. 19, 22). Sermons preachedto
apparently heedless ears are not all lost and thrown away;nor are texts
taught by teachers orparents to children. There is often a resurrectionof the
goodseedsownafter many years (1 Corinthians 15:58;Ecclesiastes11:1).

III. HOW PERFECT IS OUR LORD'S KNOWLEDGE OF THE HUMAN
HEART (vers. 24-25). He saw beneath their superficial faith that they were
not disciples indeed. This thought ought to make hypocrites and false
professors tremble. They may deceive men but they cannot deceive Christ.
But it is a word of encouragementto realChristians.
(Bp. Ryle.)
STUDYLIGHTRESOURCES
Adam Clarke Commentary
And the Jews'passoverwas athand - This was the reasonwhy he stayed but a
few days at Capernaum, John 2:12, as he wished to be present at the
celebrationof this feastat Jerusalem.
This was the first passoverafterChrist's baptism. The secondis mentioned,
Luke 6:1. The third, John 6:4. And the fourth, which was that at which he was
crucified, John 11:55. From which it appears,
That our blessedLord continued his public ministry about three years and a
half, according to the prophecy of Daniel, Daniel9:27. And,
2. That, having been baptized about the beginning of his thirtieth year, he was
crucified preciselyin the middle of his thirty-third. See Martin.
Copyright Statement

These files are public domain.
Bibliography
Clarke, Adam. "Commentary on John 2:13". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/john-
2.html. 1832.
Return to Jump List return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
The Jews‘passover - The feastamong the Jews calledthe Passover. See the
notes at Luke 6:1; another John 6:4, and the last one on the night before he
was crucified, John 11:55. As his baptism when he entered on his ministry had
takenplace some time before this - probably not far from six months - it
follows that the period of his ministry was not far from three years and a half,
agreeablyto the prophecy in Daniel9:27.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon John 2:13". "Barnes'Notes onthe Whole
Bible". https:https://www.studylight.org/commentaries/bnb/john-2.html.
1870.
Coffman's Commentaries on the Bible

And the passoverof the Jews was at hand, and Jesus wentup to Jerusalem.
CLEANSING THE TEMPLE
The passoverofthe Jews ... Writing near the end of the first century, John no
longerreferred to the passoveras a feastof God, but of the "Jews". Whatever
ordinances or observances are undertakenupon man's initiative only, such
ordinances, eventhough originally commanded by God, become in a special
sense the ordinances of men. Jesus'saying of the temple, "Beholdyour house
is left unto you desolate" (Matthew 23:38), is in the same vein of thought.
The cleansing ofthe temple about to be related should not be confusedwith a
secondcleansing during the final week of our Lord's life on earth (Matthew
21:12f; Mark 11:15;Luke 19:45). In this cleansing, Jesusmade use of a
scourge, but none was mentioned in the synoptic accounts ofthe second
cleansing. Farfrom being any difficulty, John's relation of this dramatic
cleansing gives the explanation of the implacable hatred of the Pharisees and
other keepers ofthe temple concessions,the hatred being evident enough in
the synoptics, but this practicalreasonfor it at so early a date appearing only
in John.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on John 2:13". "Coffman
Commentaries on the Old and New Testament".

https:https://www.studylight.org/commentaries/bcc/john-2.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
"Three years and a half", the Jews sayF1, the Shekinahsat upon the Mount of
Olives, expecting that the Israelites would repent, but they did not; and this
seems to be the term of time for disciples to learn of their masters:it is saidF2,
one came from Athens to Jerusalem, and he served "three years and a half" to
learn the doctrine of wisdom, and he learned it not.

16:2.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 2:13". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
2.html. 1999.
Geneva Study Bible
3 And the Jews'passoverwas athand, and Jesus wentup to Jerusalem,
(3) Christ being made subject to the law for us, satisfies the law of the
passover.
Copyright Statement

Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon John 2:13". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/john-2.html. 1599-
1645.
Commentary Critical and Explanatory on the Whole Bible
John 2:13-25. Christ‘s first Passover - First cleansing ofthe Temple.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
2:13". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/john-2.html. 1871-8.
People's New Testament

The Jews'passoverwas athand. See Exodus, chapter 12, for institution of the
passover. It was celebratedyearly at Jerusalem. This is the first that the Lord
attended after he beganhis ministry, and of this attendance there is no
mention in the other Gospels.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on John 2:13". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-2.html.
1891.
Robertson's WordPictures in the New Testament
The passoverofthe Jews (το πασχα των Ιουδαιων — to pascha tōn Ioudaiōn).
The Synoptics do not give “of the Jews,” but John is writing after the
destruction of the temple and for Gentile readers. John mentions the
passovers in Christ‘s ministry outside of the one when Christ was crucified,
this one and one in John 6:4. There may be another (John 5:1), but we do not
know. But for John we should not know that Christ‘s ministry was much over
a year in length.
Copyright Statement

The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on John 2:13". "Robertson'sWordPictures of
the New Testament".
https:https://www.studylight.org/commentaries/rwp/john-2.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
The Jews'passover
On John's use of the term Jews, seeonJohn 1:19. So it is used here with an
under-reference to the national religion as consisting in mere ceremonies. The
same hint underlies the words in John 2:6, “afterthe Jews'manner of
purifying.” Only John mentions this earliestpassoverofChrist's ministry.
The Synoptists relate no incident of his ministry in Judaea, and but for the
narrative of John, it could not be positively assertedthat Jesus wentup to
Jerusalemduring His public life until the time of His arrest and crucifixion.
Copyright Statement
The text of this work is public domain.
Bibliography

Vincent, Marvin R. DD. "Commentaryon John 2:13". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-2.html. Charles
Schribner's Sons. New York, USA. 1887.
The Fourfold Gospel
And the passoverof the Jews was at hand1, and Jesus went up to Jerusalem2.
JESUS ATTENDS THE FIRST PASSOVER OF HIS MINISTRY(Jerusalem,
April 9, A.D. 27.)A. JESUS CLEANSES THE TEMPLE. John2:13-25
And the passoverof the Jews was at hand. We getour information as to the
length of our Lord's ministry from John's Gospel. He groups his narrative
around six Jewishfestivals:(1) He here mentions the first passover;(2)
another feast, which we take to have been also a passover(John 5:1); (3)
another passover(John6:4); (4) the feastof tabernacles (John7:2); (5)
dedication (John 10:22); (6) passover(John 11:55). This gives the entire length
of our Lord's ministry as three years and a fraction.
And Jesus wentup to Jerusalem. It was fitting that he should enter upon his
full ministry in this city, as it was still the centerof what was recognizedas a
heaven-revealedworship. The fitness of Jerusalemfor such beginnings was
afterwards recognizedin the preaching of the gospelofthe New or Christian
dispensation(Acts 1:8).
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography

J. W. McGarveyand Philip Y. Pendleton. "Commentaryon John 2:13". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/john-
2.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
13.And the passoverofthe Jews was athand; therefore Jesus wentup to
Jerusalem. The Greek words καὶ ἀνέβη, may be literally rendered, and he
went up; but the Evangelisthas used the copulative and instead of therefore;
for he means that Christ went up at that time, in order to celebrate the
passoveratJerusalem. There were two reasons why he did so;for since the
Son of God became subjectto the Law on our account, he intended, by
observing with exactness allthe precepts of the Law, to present in his own
person a pattern of entire subjection and obedience. Again, as he could do
more good, when there was a multitude of people, he almost always availed
himself of such an occasion. Whenever, therefore, we shall afterwards find it
said that Christ came to Jerusalematthe feast, let the readerobserve that he
did so, first, that along with others he might observe the exercisesofreligion
which God had appointed, and, next, that he might publish his doctrine
amidst a largerconcourse ofpeople.
Copyright Statement
Bibliography
Calvin, John. "Commentary on John 2:13". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/john-2.html. 1840-
57.

Ver. 13. "And the Passoverofthe Jews was near, and Jesus wentup to
Jerusalem."
John says:of the Jews, with reference to his Gentile readers, with whom he
identifies himself in the feeling of Christian communion.
Copyright Statement
Bibliography
Godet, Frédéric Louis. "Commentary on John 2:13". "Frédéric Louis Godet -
Commentary on SelectedBooks".
https:https://www.studylight.org/commentaries/gsc/john-2.html.
John Trapp Complete Commentary
13 And the Jews’ passoverwas athand, and Jesus wentup to Jerusalem,
Ver. 13. And Jesus went up to Jerusalem]In obedience to the law, and to
preach the gospelin the great congregation.

Copyright Statement
Bibliography
Trapp, John. "Commentary on John 2:13". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-2.html.
1865-1868.
Greek TestamentCriticalExegeticalCommentary
13.]No data are given to determine whether the reasonof the short stay at
Capernaum was the near approach of the Passover.
Nothing is said of those who accompaniedJesus:but at all events, His already
calleddisciples would be with Him (see John 2:22, and ch. John 3:22), and
among them in all probability the Evangelisthimself:—but not the rest of the
Twelve, who were not yet called. Of this visit, the synoptic narrative records
nothing.
Copyright Statement
Bibliography

Alford, Henry. "Commentary on John 2:13". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/john-2.html. 1863-1878.
Johann Albrecht Bengel's Gnomonof the New Testament
John 2:13. τὸ πάσχα, the Passover)About the times of the Passoverthe office
of Christ was in especiallyfruitful exercise.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on John 2:13". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/john-2.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
Concerning the Jewishpassoverwe have once and againspokenin our notes
on the other evangelists. The institution of it was Exodus 12:1-51. It was to be
solemnized yearly in the place which the Lord should choose, according to the
law, Deuteronomy 16:6. Christ, though he was not naturally subject to the
law, yet to fulfil all righteousness, and to redeem his people from the curse of
the law, Galatians 4:5, kept the passoveryearly, taking also advantage from
the conflux of the people to Jerusalemat that time, to make himself and his

doctrine more known. None of the other evangelists make mention of more
than one passoverbetweenthe time of Christ’s baptism and death: John
plainly mentions three, one here, another in John 6:4, the last, John 18:39;
and some think that he mentions another, though more obscurely, John 5:1.
Our Lord was at them all.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon John 2:13". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-2.html. 1685.
Cambridge Greek Testamentfor Schools andColleges
13. τὸ πάσχα τ. Ἰ. The passoverofthe Jews. Perhaps anindication that this
Gospelwas written after a Passoverof the Christians had come into
recognition. Passoverswere active times in Christ’s ministry; and this is the
first of them. It was possibly the nearness of the Passoverwhichcausedthis
traffic in the Temple Court. It existed for the convenience ofstrangers.
Certainly the nearness ofthe Feastwould add significance to Christ’s action.
While the Jews were purifying themselves for the PassoverHe purified the
Temple. S. John groups his narrative round the Jewishfestivals:we have [1]
Passover;[2] Purim (?), John 5:1; [3] Passover, John6:4; [4] Tabernacles,
John 7:2; [5] Dedication, John 10:22;[6] Passover, John11:55.

ἀνέβη. Up to the capital. The public ministry of the Messiahopens, as we
should expect, in Jerusalemand in the Temple. The place is as appropriate as
the time.
Copyright Statement
Bibliography
"Commentary on John 2:13". "Cambridge Greek Testamentfor Schools and
Colleges".https:https://www.studylight.org/commentaries/cgt/john-2.html.
1896.
Whedon's Commentary on the Bible
13. Jews—Seenote on John 1:19. It is universally agreedamong evangelical
commentators that there were two cleansings ofthe temple; one at the
beginning, the other at the close ofChrist’s ministry. In this first, given by
John alone, (see note on Matthew 21:11-13,)Jesus uses languageless severe
than in the second, but performs the actwith an evident exertion of
supernatural power, by a positive and overruling miracle. The reasons for
supposing two cleansings are:First, The propriety of both opening and closing
his ministry by such a symbolic act. Second, The clearnesswith which the first
is related by John and the secondby Mark. Third, The distinct and rational
connections whicheachhas with its own immediate surrounding
circumstances.

Went up—Up to Jerusalemas down to Capernaum. (John 2:12.) The natural
language ofone familiar with the country. For the Passoversee ournotes on
Matthew 26:2; Matthew 26:17-20.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on John 2:13". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/john-2.html.
1874-1909.
PeterPett's Commentary on the Bible
‘And the Passoverofthe Jews was athand, and Jesus went up to Jerusalem.’
John constantly tells us that Jesus wentup to Jerusalemfor the different
Feasts ofthe Jews, and especiallyfor the Passover(John1:13; John 5:1; John
7:10; John 10:22; John 11:55 with John 12:12). But even if we had not been
told we would have assumedit. One point that is being made is that Jesus did
not ignore the traditions of Israel. It is probable also that the writer saw these
feasts as pointing forwards towards what the Christ had come to do as the
Lamb of God Who would take awaythe sins of the world (John 1:29). This is
apparently Jesus’first Passoveraftertaking up His calling. Perhaps John
therefore intends us to link it with the final Passover, and to bring to us an
awarenessofthe shadow that lies already overthe ministry of Jesus,
something that will come out in the course of the narrative. These verses

emphasise that Jesus’ministry continued oversome years. All these emphases
underline the Jewishnessofthe writer.
However, the incident he will now describe is paralleledat the end of Jesus’
life by what at a superficial first glance looks to be a similar incident before
His final denunciation (Mark 11:12-19 and parallels), and this must raise the
question as to whether there were two such incidents or one. It is of course
always possible that John deliberately puts the incident here in order to
reinforce the messagethat the old is passing way and the new has come
(chronologywas not a major factorto the Gospelwriters). He does, however,
put it in such a context that it suggeststhat it did occurearly rather than late
in the ministry, and on examination the incidents are in factso dissimilar on
most counts that it seems farmore likely that this is a different incident
altogether.
Given the fact that the trading in the Temple must always have angeredJesus
this is not surprising, especiallyin view of Malachi3:1-4. What is rather
surprising is that He did not do something like this every time He went to
Jerusalem, although we must recognise that, at leastfor a period after this
incident, they would be on their guard, and He would perhaps realise that
such repeatedactions could precipitate a collisionwhich would prematurely
end His ministry. He knew, after all, that it could only be a tokengesture.
Having made His point He possibly felt that He had done what was necessary.
But by the time of the later incident the passageofyears would have
convinced the guards that He was no longer a danger. They would have
consideredthat the young hothead had matured and have relaxed their guard.
After all the Temple was open to all an it would have causedgreat
consternationamong Galileans if Jesus had been excluded. Thus we might
considerthat two incidents, taking place years apart, might really be expected
by us, the first occurring when in His new zeal He faces men up to the matter
of the need for purity of worship in the Temple for the first time, the second
occurring as a thought out policy in order to expose corruption before He is

finally put to death. The first He gets awaywith as being the actof a zealous
young man who may well hold promise for the future, the secondis to be a
sealon His death warrant.
The reasonfor His acthere is described very differently from that in Mark 11
and parallels, and fits better into the beginnings of His ministry when He was
probably not quite as aware, as He was later on, of the dishonesty that was
going on in the Temple. The reasondescribedis exactly the kind of reason
that might well fire up a younger man without containing the thought out
attitude revealedin the later incident. He enters quite innocently into the
temple. But becoming aware of the commotion causedby incessanttrading in
the court of the Gentiles, He feels in His new awarenessofHis Messiahship
that He has to do something, for they are treating God’s house like a market
and making a mockeryof the opportunity for Gentiles to truly worship! He
may well have had in mind the words of Zechariah, ‘In that day there will be
no more a merchant in the house of the Lord of Hosts’ (Zechariah 14:21), and
the words of Malachi, ‘The Lord whom you seek will suddenly come to his
temple, even the messengerof the covenantwhom you delight in --- for he is
like a refiner’s fire or a launderer’s soap --’ (Malachi3:1-3), and ‘zeal for
your house will eat me up’ (Psalms 69:9). His concentrationhere was on
emptying the temple of the cattle, sheepand doves, although the only way He
could demonstrate His displeasure with the money-changers was by turning
over the tables.
We should note that in the other incident in Mark 11 He enters the Temple
with a deliberate aim (He had lookedaround earlier). Then His concentration
will be on the misbehaviour of the people, and He ignores the cattle and the
sheep. He also stops those who are taking a short cut through the Temple,
whilst His words are about the total dishonesty of all involved. They have
turned the house of prayer into a den of thieves. Given that they took place in
the same Temple (there was no other) the two incidents could not be more
different.

It is not too surprising that it is not mentioned in the other Gospels, for the
other Gospels tell us little about His early ministry in Jerusalem, especiallyin
its earlier stages,concentrating ratheron His itinerant ministry, thus they
tended to disregardthe happenings at the trips to Jerusalem, possiblybecause
they were not present(in John ‘His disciples’is a vague term not necessarily
always meaning the twelve), or possibly because they saw Galilee rather than
Judea as the true reflectionof Jesus ministry. Galilee welcomedHim. Judea
put Him to death. But John, who records a number of trips to Jerusalem,
perhaps did not wish to jar the accountof the final visit by describing a
violent visit to the Temple, and perhaps wishedto finish his Gospelon a
spiritual note with his concentrationon the cross. He does after all leave out
the physical details of the last Supper, and of Jesus’prayers in Gethsemane,
and he ignores Jesus’actualbaptism and the transfiguration, while hinting at
both. His later concentrationis on the new coming of the Spirit. And he might
well have seenthe repetition of such an event as superfluous to what he
wanted to say, or even as taking attention awayfrom what he saw as
important.
But he does remember this early incident and describes it because it fits in
well with his purpose, to indicate that the new has come. He is well aware that
the later cleansing is already well knownin the Christian church, whilst an
actionlike this helps to explain why in the other Gospels the leaders are so
antagonistic to Jesus at an early stage (e.g. Mark 3:22). And this one provides
an opportunity for him to hint at the coming death and resurrectionof Jesus
(‘Destroythis Temple and I will raise it again in three days’).
Copyright Statement

Bibliography
Pett, Peter. "Commentary on John 2:13". "PeterPett's Commentary on the
Bible ". https:https://www.studylight.org/commentaries/pet/john-2.html. 2013.
Expository Notes ofDr. Thomas Constable
John alone recorded that Jesus went up to Jerusalem, topographicallyagain,
for three separate Passovercelebrations. He referred to a secondPassoverin
John 6:4 and to a third one in John 11:55; John 12:1; John 13:1; John 18:28;
John 18:39; and John 19:14. Some interpreters believe that he mentioned a
fourth Passoverin John 5:1, but this seems unlikely. This first one was
evidently the PassoverofApril7 , A.D30 , the first one after Jesus began His
public ministry. [Note: Herold W. Hoehner, ChronologicalAspects ofthe Life
of Christ, pp55-60 , 143.]He celebratedthe PassoverbecauseHe was a Jew
who obeyed the Mosaic Law ( Deuteronomy16:1-8), and He used the
opportunity to minister. John"s description of the Passoveras "the Passover
of the Jews" supports the view that he wrote his Gospellate in the first
century for a generalaudience that was mainly Gentile. It also implies that the
church no longer observedthis feast.
Copyright Statement
Bibliography

Constable, Thomas. DD. "Commentaryon John 2:13". "ExpositoryNotes of
Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/john-2.html. 2012.
Schaff's Popular Commentary on the New Testament
John 2:13. And the passoverof the Jews was athand, and Jesus wentup to
Jerusalem. The expression, ‘passoverofthe Jews, is very remarkable, and can
be explained only by the usage alreadynoticed in John 2:6. To John’s mind
the nation cannot but present itself habitually as in opposition to his Master.
As yet, indeed, Jesus is not confronted by an organized band of adversaries
representing the ruling body of the nation; but we are on the verge of the
conflict, and the conflict itself was only the outcome of ungodliness and
worldllness existing before their manifestation in the persecutionof Jesus. The
light was come, but it was shining in darkness:this darkness restedon what
had been the temple, the city, the festivals, of the Lord. The feastnow at hand
is not ‘the Lord’s passover’(Exodus 12:11), but ‘the passoverof the Jews.’
The prevailing spirit of the time has severedthe feastfrom the sacred
associationswhich belongedto it, so that Jesus must go up rather as Prophet
than as worshipper,—not to sanctionby His presence, but powerfully to
protest againstthe degenerate worshipof that day. The word of prophecy
must be fulfilled: ‘And the Lord whom ye seek shallsuddenly come to His
temple,... but who may abide the day of His coming?’(Malachi 3:1-2).
Copyright Statement
Bibliography

Schaff, Philip. "Commentary on John 2:13". "Schaff's PopularCommentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/john-2.html. 1879-90.
E.W. Bullinger's Companion Bible Notes
the Jews"passover. After the revival under Ezra and Nehemiah corruption
proceededapace (see notes onp. 1296), and the Lord found the nation as
describedin Malachi. Hence, what were once "the feasts ofJehovah" are
spokenof as what they had then become, "feastsofthe Jews" (John5:1; John
6:4; John 7:2; John 11:55;John 19:42). See note on John 1:19,
passover. Greek.pascha, Aramaic. See App-94.
went up. Greek. anabaino, same word as "ascending", John1:51 Compare
"down", John 2:12.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on John 2:13". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-2.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged
And the Jews'passoverwas athand, and Jesus wentup to Jerusalem,
And the Jews'Passover(as to which see the note at Mark 14:1), was at hand.
Here begins our Evangelist's distinct mention of the successive Passovers
which occurred during our Lord's public ministry, and which are our only
sure materials for determining the duration of it. See more on this subjectat
John 5:1.
And Jesus wentup to Jerusalem,
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
2:13". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/john-
2.html. 1871-8.
The Bible Study New Testament

It was almosttime. This will be Jesus'first Passoversince he beganhis public
ministry. Only John tells us about this first purifying of the temple. See notes
on Matthew 21:12-13.
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on John 2:13". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/john-2.html.
College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(13) And the Jews’passoverwas athand.—Here, again, we are on common
ground with the earlier Gospels. Theyplace a cleansing ofthe Temple at the
close ofour Lord’s ministry at the only Passoverwhichcomes within the
scope oftheir narrative. The subject has been dealt with in Notes on Matthew
21:12 et seq. (Comp. also Introduction: The ChronologicalHarmony of the
Gospels, p. 35) The carefulreader will not fail to observe the graphic touches
peculiar to this narrative—the money-changers sitting, the sacrificialanimals,
the making of the scourge, the money poured out, the order to remove the
doves which could not be driven out. We feel all through in the presence of an
eye-witness. It is worth remembering that on the eve of the Passoverthe head
of every family carefully collectedall the leaven in the house, and there was a
generalcleansing. He was doing in His Father’s house, it may be, what was
then being done in every house in Jerusalem. The remark will be seento have
an important bearing on the question of the repetition of the cleansing.

Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on John 2:13". "Ellicott's Commentary
for EnglishReaders".
https:https://www.studylight.org/commentaries/ebc/john-2.html. 1905.
Treasuryof Scripture Knowledge
And the Jews'passoverwas athand, and Jesus wentup to Jerusalem,
passover
23; 5:1; 6:4; 11:55; Exodus 12:6-14;Numbers 28:16-25;Deuteronomy 16:1-
8,16;Luke 2:41
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on John 2:13". "The Treasury of Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/john-2.html.

Ver. 13. "And the Jews Passoverwas athand; and Jesus wentup to
Jerusalem."
It is a matter of course, that Jesus wentup with the whole company mentioned
in ver. 12; for this company had been formed for the pilgrimage. Why did
Jesus go to the Passover?The answeris implied in what He did there. It was
not for the fulfilment of a religious duty incumbent on Him, as on all the
others. We find nowhere any indication that Jesus visited the temple for His
own edification. This, however, would be necessary. Forthe religious duty was
not satisfiedby the mere outward appearance. If Jesus was the Lord of the
Sabbath, He was also the Lord of the feasts. If, according to Matthew 17:26,
He was free from the temple tribute, so also was He from the visit to the
temple. The principle of avoiding offence, Matthew 17:27, might in any case
be overcome by other higher considerations. Ofmuch more importance to
Christ was the exercise ofHis Messianiccalling, which, from the significance
of the temple, as the spiritual dwelling-place of the people, could not there be
carried on in a mere corner. The prophets already predict that the Redeemer
is to come to the daughter of Zion. The temple had already been the principal
place for the prophetic agencyof the Old Dispensation;and only by wayof
exception, and under very peculiar circumstances, hadthe prophets appeared
elsewhere.But the exercise of His calling being of importance to Jesus, the
Passoverwas preciselythat time most adapted for His stay in Jerusalem. For
at this, as the chief feast, the whole people were assembledat the temple. This
feastwas also especiallyadaptedfor the public and solemn announcement of
His reformation, with which the Saviour would begin His activity in the
temple. For it had itself a reformatory significance. The putting away of the
leavenpreached to the people that they should purge the old leaven from their
heart and life, 1 Corinthians 5:7. The eating of the unleavened bread required
that they should endeavour after "sincerity and truth;" and the words, "Let
your loins be girt about, and your lamps burning," are an interpretation of
this rite at the Passover.

PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
John 2:13 The Passoverofthe Jews was near, and Jesus wentup to
Jerusalem
NET John 2:13 Now the Jewishfeastof Passoverwas near, so Jesus wentup
to Jerusalem.
GNT John 2:13 Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς
Ἱεροσόλυμα ὁ Ἰησοῦς.
NLT John 2:13 It was nearly time for the JewishPassovercelebration, so
Jesus wentto Jerusalem.
KJV John 2:13 And the Jews'passoverwas athand, and Jesus wentup to
Jerusalem,
ESV John 2:13 The Passoverofthe Jews was at hand, and Jesus wentup to
Jerusalem.

NIV John 2:13 When it was almosttime for the JewishPassover, Jesuswent
up to Jerusalem.
ASV John 2:13 And the passoverof the Jews was athand, and Jesus wentup
to Jerusalem.
CSB John 2:13 The JewishPassoverwas near, so Jesus wentup to Jerusalem.
NKJ John 2:13 Now the Passoverofthe Jews was athand, and Jesus wentup
to Jerusalem.
NRS John 2:13 The Passoverofthe Jews was near, and Jesus wentup to
Jerusalem.
YLT John 2:13 And the passoverof the Jews was nigh, and Jesus went up to
Jerusalem,
NAB John 2:13 Since the Passoverofthe Jews was near, Jesus wentup to
Jerusalem.
NJB John 2:13 When the time of the JewishPassoverwas nearJesus wentup
to Jerusalem,
GWN John 2:13 The JewishPassoverwas near, so Jesus wentto Jerusalem.

BBE John 2:13 The time of the Passoverof the Jews was nearand Jesus went
up to Jerusalem.
Passover:John 2:23 5:1 6:4 11:55 Ex 12:6-14 Nu 28:16-25 De 16:1-8,16Lu
2:41
John 2 Resources - Multiple Sermons and Commentaries
BEGINNING OF JESUS'
EARLY JUDEAN MINISTRY
See Jensen's diagramabove for his placement of Jesus'Early Judean
Ministry. Even the first sign at Cana was restrictedto a small group of people,
but now Jesus'public ministry begins to gather momentum beginning "first
The Cleansing of the Temple with its Further Effect, Jn 2:12–25;secondly,
The Conversationwith Nicodemus, Jn 3:1–21;thirdly, Jesus in Judea and the
Last Testimony of the Baptist, Jn 3:22–36;fourthly, Jesus in Samaria, Jn 4:1–
42; fifthly, Jesus in Galilee, Jn 4:43–54."(Lenski)
John MacArthur summarizes this last sectionofJohn chapter2 observing
that John "highlighted 3 attributes of Jesus that confirm His deity: (1) His
passionfor reverence (Jn 2:13-17); (2) His powerof resurrection (Jn 2:18-22);
and (3) His perception of reality (Jn 3:23-25). (Study Bible)
John Phillips has an interesting comment that "It is fitting that the Lord's
public ministry should commence in Judea, in Jerusalem, and in the temple.
The Lord went straight for the heart. He now offered himself as messiahin
the nation's capitaland, being rejected, left and offered himself as prophet in
Galilee. He would not offer himself openly as messiahin Jerusalemagain until
his final entry." (Exploring John)

J C Ryle - Our Lord’s regularattendance on the feasts and ordinances of the
law of Moses,deservesnotice. So long as the dispensation of the Old
Testamentlasted, He gave it all due honour, howeverunworthy the hands
which administered it. The unworthiness of ministers will not justify us in
neglecting God’s ordinances. The exactnumber of Passoverswhich our Lord
kept, and consequently the exact length of His ministry from His baptism to
His crucifixion, are points on which there is much difference of opinion. For
myself I can see no better view than the old one, that our Lord’s ministry
lastedthree years. It evidently beganshortly before a Passover, andended
with a Passover....ThreePassoversare distinctly named by John, viz., the one
before us, the one in the sixth chapter, (John 6:3,) and the one at which our
Lord was crucified. If the “feast” mentioned in the fifth chapter(John 5:1,)
was the Passover, ourLord kept four Passovers,But this last point cannot be
settled....Toattend a marriage feast, and cleanse the temple from profanation
were among the first acts of our Lord’s ministry at His first coming. To purify
the whole visible Church, and hold a marriage supper, will be amongst His
first acts, when He comes again. (John2 Commentary)
The Passoverofthe Jews was near, and Jesus wentup to Jerusalem - Note the
phrase up to Jerusalemis always used to signify the elevationof the city
(about 754 meters or 2,474 ft) compared to the surrounding land. This is the
first of 3 Passovers mentionedby John (Jn 2:13, Jn 6:4, Jn 11:55), and was not
mentioned in the synoptic Gospels. The Passoveralluded to by Luke was
during Jesus'boyhood(Lk 2:41-42+)Notice the name is not Passoverofthe
Lord but Passoverof the Jews, Morris commenting that "John calledit "the
Jews'Passover" ratherthan "the Lord's passover" (Ex12:27), probably
because he was writing for Gentiles but perhaps also because the Jewish
leaders had so corrupted its observance."(DSB)Robertson adds "The
Synoptics do not give “of the Jews,” but John is writing after the destruction
of the temple and for Gentile readers."

Criswell(Jn 2:13-17)BecauseJohn's accountof the cleansing of the temple
occurs at the beginning of Jesus'public ministry, while in the Synoptics it is at
the end, many feel that the event is evaluateddifferently and that John places
it where it bestfits his scheme. However, in view of the important differences
in the accounts, many conclude that the matter is best resolved by suggesting
two cleansings (some suggestthatthe temple is not cleansedbut rejectedby
Christ). The reference to "temple" refers to that outer area knownas the
Court of the Gentiles where merchandising took place.
MacArthur points out that "As John recordedthis cleansing ofthe temple at
the outsetof Jesus’ministry, the Synoptic Gospels recorda temple cleansing
at the end of Jesus’ministry during His passionweek (Matt. 21:12–17;Mark
11:15–18;Luke 19:45, 46+). The historical circumstances and literary contexts
of the two temple cleansings differ so widely that attempts to equate the two
are unsuccessful. Furthermore, that two cleansings occurredis entirely
consistentwith the overall contextof Jesus’ministry, for the Jewishnation as
a whole never recognizedJesus’authority as Messiah(Matt. 23:37–39).
Instead, they rejectedHis messageas wellas His person, making such
repeatedcleansing of the temple highly probable (as well as necessary)." (One
PerfectLife)
Utley has an interesting comment - This feastis the only means we have of
dating Jesus’ministry. The other Gospels imply that Jesus ministered for only
one year. But John mentions three Passovers:(1)Jn 2:13, 23;(2) Jn 6:4 and
(3) Jn 11:55;12:1; 13:1; 18:28, 39;19:14. There is also a possibility of a fourth
in Jn 5:1. We do not know how long Jesus’active public ministry lasted, but
John’s Gospelsuggests thatit was at leastthree years.
Passover(3957)(pascha is the transliterationof the Hebrew word
pesach/pesah(06453)which is a masculine noun thought by some writers
(Brown-Driver-Briggs Hebrew and English Lexicon) to have its origin from

pacach/pasahwhichapparently means to pass over; to spare (Ex 12:13, 23, 27
- "Jehovahwill pass"). Depending on the context, pascha refers to the
Passoverlamb (Lk 22:7), the Passovermeal(Lk 22:8), or the festival of
Passover(Lk 22:1). The whole feast, including the paschaleve, is calledthe
festival of Unleavened Bread(Ex 23:15; Lv 23:6; Ezra 6:22; Lu 22:1, 7; Acts
12:3; 20:6); but the simple name “Passover” (whenthey celebrate the
"PassoverSeder")is the one commonly used by the Jews to the present day
for the festival of Unleavened Bread(2Chr 30:15;35:1, 11;Mk 14:1) All NT
uses of pascha - Matt. 26:2; Matt. 26:17; Matt. 26:18; Matt. 26:19;Mk. 14:1;
Mk. 14:12; Mk. 14:14; Mk. 14:16;Lk. 2:41; Lk. 22:1; Lk. 22:7; Lk. 22:8; Lk.
22:11;Lk. 22:13;Lk. 22:15; Jn. 2:13; Jn. 2:23; Jn. 6:4; Jn. 11:55;Jn. 12:1; Jn.
13:1; Jn. 18:28; Jn. 18:39;Jn. 19:14; Acts 12:4; 1 Co. 5:7; Heb. 11:28
MacArthur - The FeastofPassovercommemoratedIsrael’s deliverance from
bondage in Egypt—when the Lord killed, by His death angel, the firstborn of
the Egyptians but passedoverthe houses of the Israelites (Ex. 12:23–27).It
was celebratedannually on the fourteenth day of Nisan (March/April). On
that day, between3:00 and 6:00 P.M., lambs were slaughteredand the
Passovermealeaten. In obedience to Exodus 23:14–17,Jesuswentup to
Jerusalemto observe both the Passoverandthe FeastofUnleavened Bread
which immediately followed(cf. Ezek. 45:21;Luke 22:1; Acts 12:3–4). This is
the first of three Passovers mentionedin John’s gospel(cf. 6:4; 11:55).
(MNTC-Jn)
What is Passover?
412teensGQkidzwhatis Passover
Question:"What is Passover?"

Answer: Passover(Pesachin Hebrew) is a Jewishfestivalcelebrating the
exodus from Egypt and the Israelites’freedom from slavery to the Egyptians.
The FeastofPassover, along with the FeastofUnleavened Bread, was the first
of the festivals to be commanded by God for Israel to observe (see Exodus 12).
Commemorations today involve a specialmeal calledthe Seder, featuring
unleavened bread and other food items symbolic of various aspects ofthe
exodus.
Passoveris one of the most widely celebratedJewishholidays. Along with
Shavuot (the FeastofWeeks orPentecost)and Sukkot(the Feastof
Tabernacles),Passoveris one of the three “pilgrimage” festivals in Scripture,
during which the Jews were commandedto travel to Jerusalemand observe
the feasts together. Passovertakesplace in the spring, during the Hebrew
month of Nisan. In Westerncountries, Passoveris celebratedin early- to mid-
April and is always close to Easter.
The book of Exodus tells of the origin of Passover. Godpromised to redeem
His people from the bondage of Pharaoh(Exodus 6:6). God sent Mosesto the
Egyptian king with the command that Pharaoh“let my people go” (Exodus
8:1). When Pharaohrefused, God brought ten plagues on the land of Egypt.
The tenth and worstof the plagues was the death of all the firstborn in Egypt.
The night of the first Passoverwas the night of the tenth plague. On that
fateful night, God told the Israelites to sacrifice a spotless lamb and mark
their doorposts and lintels with its blood (Exodus 12:21–22). Then, when the
Lord passedthrough the nation, He would “pass over” the households that
showedthe blood (verse 23). In a very realway, the blood of the lamb saved
the Israelites from death, as it kept the destroyerfrom entering their homes.
The Israelites were savedfrom the plague, and their firstborn children stayed
alive. From then on, every firstborn son of the Israelites belongedto the Lord

and had to be redeemed with a sacrifice (Exodus 13:1–2, 12;cf. Luke 2:22–
24).
The children of Israelin Egypt followedGod’s command and kept the first
Passover. However, none of the Egyptians did so. All through Egypt, behind
the unmarked, bloodless doorways ofthe Egyptians, the firstborn children
died at midnight (Exodus 12:21–29). “There wasloud wailing in Egypt, for
there was not a house without someone dead” (verse 30). This dire judgment
finally changedthe Egyptian king’s heart, and he releasedthe Israelite slaves
(verses 31–32).
Along with the instruction to apply the Passoverlamb’s blood to their
doorposts and lintels, God instituted a commemorative meal: fire-roasted
lamb, bitter herbs, and unleavened bread (Exodus 12:8). The Lord told the
Israelites to “observe this rite as a statute for you and for your sons forever”
(Exodus 12:24, ESV), even when in a foreign land.
To this day, Jews allover the world celebrate the Passoverin obedience to this
command. Passoverand the story of the exodus have greatsignificance for
Christians also, as Jesus Christfulfilled the Law, including the symbolism of
the Passover(Matthew 5:17). Jesus is our Passover(1 Corinthians 5:7;
Revelation5:12). He was killed at Passovertime, and the Last Supper was a
Passovermeal(Luke 22:7–8). By (spiritually) applying His blood to our lives
by faith, we trust Christ to save us from death. The Israelites who, in faith,
applied the blood of the Paschallamb to their homes become a model for us. It
was not the Israelites’ancestryor goodstanding or amiable nature that saved
them; it was only the blood of the lamb that made them exempt from death
(see John 1:29 and Revelation5:9–10).
https://www.gotquestions.org/what-is-Passover.html

WILLIAM BARCLAY
After the wedding feastat Cana of Galilee, Jesusand his friends returned for
a short visit to Capernaum, on the north shore of the Sea of Galilee and about
twenty miles distant.
Shortly after this Jesus setout to observe the PassoverFeastin Jerusalem.
The Passoverfell on the 15thNisan, which is about the middle of April; and,
according to the law, it was obligatoryfor every adult male Jew who lived
within fifteen miles of Jerusalemto attend the feast.
Here we have a very interesting thing. At first sight John has a quite different
chronologyof the life of Jesus from that of the other three gospels.In them
Jesus is depicted as going to Jerusalemonly once. The PassoverFeastatwhich
he was crucified is the only one they mention, and his only visit to Jerusalem
exceptthe visit to the Temple when he was a boy. But in John we find Jesus
making frequent visits to Jerusalem. John tells us of no fewerthan three
Passovers--this presentone, the one in John 6:4 and the one in John 11:55. In
addition, according to John's story, Jesus was in Jerusalemfor an unnamed
feastin John 5:1; for the Feastof Tabernaclesin John 7:2; John 7:10; and for
the Feastofthe Dedicationin John 10:22. In point of fact in the other three
gospels the main ministry of Jesus is in Galilee;in John Jesus is in Galilee only
for brief periods (John 2:1-12;John 4:43-54;John 5:1; John 6:1-7; John 14:1-
31 ), and his main ministry is in Jerusalem.
The truth is that there is no realcontradiction here. John and the others are
telling the story from different points of view. They do not contradictbut
complement eachother. Matthew, Mark and Luke concentrate on the
ministry in Galilee;John concentrates onthe ministry in Jerusalem. Although

the other three tell us of only one visit to Jerusalemand one Passoverthere,
they imply that there must have been many others. At his lastvisit they show
us Jesus mourning over Jerusalem:"O Jerusalem, Jerusalem, killing the
prophets and stoning those who are sent to you! How often would I have
gatheredyour children togetheras a hen gathers her brood under her wings,
and you would not!" (Matthew 23:37). Jesus couldnever have spokenlike that
if he had not made repeatedappeals to Jerusalemand if the visit at which he
was crucified was his first. We ought not to talk about the contradictions
betweenthe Fourth Gospeland the other three, but to use them all to getas
complete a picture of the life of Jesus as possible.
CALVIN
Verse 13
13.And the passoverofthe Jews was athand; therefore Jesus wentup to
Jerusalem. The Greek words καὶ ἀνέβη, may be literally rendered, and he
went up; but the Evangelisthas used the copulative and instead of therefore;
for he means that Christ went up at that time, in order to celebrate the
passoveratJerusalem. There were two reasons why he did so;for since the
Son of God became subjectto the Law on our account, he intended, by
observing with exactness allthe precepts of the Law, to present in his own
person a pattern of entire subjection and obedience. Again, as he could do
more good, when there was a multitude of people, he almost always availed
himself of such an occasion. Whenever, therefore, we shall afterwards find it
said that Christ came to Jerusalematthe feast, let the readerobserve that he
did so, first, that along with others he might observe the exercisesofreligion
which God had appointed, and, next, that he might publish his doctrine
amidst a largerconcourse ofpeople.

TOM CONSTABLE
Verse 13
John alone recorded that Jesus went up to Jerusalem, topographicallyagain,
for three separate Passovercelebrations. He referred to a secondPassoverin
John 6:4 and to a third one in John 11:55;John 12:1; John 13:1; John 18:28;
John 18:39; and John 19:14. Some interpreters believe that he mentioned a
fourth Passoverin John 5:1, but this seems unlikely. This first one was
evidently the PassoverofApril7 , A.D30 , the first one after Jesus beganHis
public ministry. [Note: Herold W. Hoehner, ChronologicalAspects ofthe Life
of Christ, pp55-60 , 143.]He celebratedthe PassoverbecauseHe was a Jew
who obeyed the Mosaic Law ( Deuteronomy16:1-8), and He used the
opportunity to minister. John"s description of the Passoveras "the Passover
of the Jews" supports the view that he wrote his Gospellate in the first
century for a generalaudience that was mainly Gentile. It also implies that the
church no longer observedthis feast.
W HALL HARRIS III
2:13 KaiV ejgguV" h toV pavsca tw'n =Ioudaivwn This is first of at leastthree
(and possibly four) Passovers mentionedin John’s Gospel. If we assume the
Passovers appearin the Gospelin their chronologicalorder(and if H.
Hoehner’s date of a.d. 33 for the crucifixion is accurate), this would be the
Passoverofthe spring of a.d. 30, the first of Jesus’public ministry. There is a
clearreference to another Passoverin 6:4, and still another Passoverin 11:55
(mentioned againin 12:1, 13:1, 18:28, 39, and 19:14). The last one would be
the Passoverofa.d. 33. There is a possibility that 5:1 also refers to a Passover,
in which case it would be the secondof Jesus’public ministry (a.d. 31), while

6:4 would refer to the third (a.d. 32) and the remaining references to the final
Passoveratthe time of the crucifixion.
It is entirely possible, however, that we are not intended to understand the
Passovers occurring in the Fourth Gospelas listed in chronologicalsequence.
If (as we have suggested)the material of the Fourth Gospeloriginally existed
in the form of homilies or sermons by the Apostle John on the life and
ministry of Jesus, the present arrangementwould not have to be in strict
chronologicalorder(it does not explicitly claim to be). In this case the
Passovermentioned in 2:13, for example, might actually be later in Jesus’
public ministry than it might at first glance appear. This leads us, however, to
a discussionof an even greaterproblem in the passage, the relationship of the
Temple cleansing in John’s Gospelto the similar accountin the synoptic
gospels:
ROBERT MORGAN
Robert Morgan
Last week I came across a story in a newspaperin Albany, Georgia. It was a
profile of a young fellow named Shane Waller, who had openeda small but
growing business in that city. According to the paper, Shane’s background
made it unlikely he would have succeededin business or in anything else. He
was the product of a brokenhome who started living on the streets at age
fifteen, and his life became a recurring cycle of booze, drugs, womanizing, and
jail. He’d get out on bail, and the cycle would repeat itself. By the time he was
eighteen, he was working for a localflooring company, but most of his time
was spent drugging and drinking. He got married, but the marriage fell apart,
and that exacerbatedhis destructive habits. He was constantlyself-medicating

with drugs, pain pills, Xanax, and marijuana. He started having seizures, his
very life was in danger, and he finally hit rock bottom.
He told the newspaper, “People don’tbelieve me when I tell them this, but I
was sitting there in that truck, and it was like Jesus was sitting in the seat
beside me. He said to me, ‘You cango this way, left, and go to prison or die on
the streets. You cango this way, right, and I’ll restore your life.’”
Shane decided to follow Christ and checkedhimself into a Christian rehab
facility. He said he hated every minute of it but he stuck with it. When he got
out, he openeda used furniture business and calledit 180 DiscountFurniture,
and he’s been successfulenoughfor the newspaperto run an article about it.
He named his business 180 because that’s the kind of change he made—a total
turnaround. He told the reporter, “We give greatdeals, offer unique finds for
our customers. But more important than that, I share my testimony with
everyone who comes in. Whether it’s five seconds ortwo hours, I’ll talk with
anyone who’ll listen.” He wants to tell everyone how the powerof Christ
helped him make a 180 in life.1
As I read that story, I thought of something the little voice in my GPS
frequently tells me: “When possible, make a U-turn.” Well, the powerof Jesus
Christ makes it possible to make 180s andU-turns in life. In the language of
the GospelofJohn, it’s a matter of being born again.
The apostle John wrote the Fourth Gospelto tell us how the message ofJesus
changes our lives through the new birth. That’s the messageofthe passage
we’re coming to today in John 2:13 – 3:3, and it takes place atthe time of the
JewishPassover.

Noticing and marking the Passoversis characteristic ofJohn’s Gospel. Let me
ask you this question: Why do we think Jesus’ministry lasted three years?
Perhaps you’ve heard that Jesus grew up in Nazarethand workedas a
carpenterthere until he was thirty years old; and He started His ministry at
age thirty. We learn that interesting fact in the GospelofLuke. But where in
the Bible does it sayJesus then ministered for three years, from the age of
thirty to the age of thirty-three?
We discoverthat through a carefulreading of the Gospelof John. The Apostle
John wove a chronologyinto the Fourth Gospel. He was very aware ofthe
timetable of our Lord’s life, and he recorded
for us what happened on the three successivePassovers thatoccurred during
the ministry of Jesus. The Passoverwas a Jewish festivalthat happened once
eachyear, like our Easteror Christmas. John described Jesus going to
Jerusalemfor the Passoverhere in our passagetoday, in John 2. Then in John
6, Jesus againwentto Jerusalemfor anotherPassover, His second. And in
John 11, Jesus traveledto Jerusalemfor a third Passover, during which He
was seizedand condemned and crucified. So by counting the Passovers, plus
His time of ministry before the first one and after the last one, we can estimate
that His ministry lastedapproximately three years. The story we’re looking at
today and next Sunday took place during this first Passover, and I’d like to
start our study there. Look at John 2:13:
When it was almost time for the JewishPassover, Jesus wentup to Jerusalem.
In the temple courts He found people selling cattle, sheepand doves, and
others sitting at tables exchanging money. So He made a whip out of cords,
and drove all from the temple courts, both sheepand cattle;He scatteredthe
coins of the moneychangers and overturned their tables. To those who sold
doves He said, “Getthese out of here! Stop turning My Father’s house into a

market!” His disciples remembered that it is written: “Zeal for Your house
will consume me.”
JOHN GILL
Verse 13
"Three years and a half", the Jews sayF1, the Shekinahsat upon the Mount of
Olives, expecting that the Israelites would repent, but they did not; and this
seems to be the term of time for disciples to learn of their masters:it is saidF2,

one came from Athens to Jerusalem, and he served "three years and a half" to
learn the doctrine of wisdom, and he learned it not.
16:2.
MATTHEW HENRY
The passoverhe kept at Jerusalemit is the first after his baptism, and the
evangelisttakes notice ofall the passovers he kept henceforward, which were
four in all, the fourth that at which he suffered (three years after this), and
half a year was now past since his baptism. Christ, being made under the law,
observedthe passoveratJerusalemsee Exodus 23:17. Thus he taught us by
his example a strict observance ofdivine institutions, and a diligent
attendance on religious assemblies. He went up to Jerusalemwhen the
passoverwas athand, that he might be there with the first. It is called the
Jews'passover, becauseit was peculiar to them (Christ is our Passover)now
shortly God will no longerown it for his. Christ kept the passoverat
Jerusalemyearly, ever since he was twelve years old, in obedience to the law
but now that he has entered upon his public ministry we may expect
something more from him than before and two things we are here told he did
there:-

PETER PETT
Verse 13
‘And the Passoverofthe Jews was athand, and Jesus went up to Jerusalem.’
John constantly tells us that Jesus wentup to Jerusalemfor the different
Feasts ofthe Jews, and especiallyfor the Passover(John1:13; John 5:1; John
7:10; John 10:22; John 11:55 with John 12:12). But even if we had not been
told we would have assumedit. One point that is being made is that Jesus did
not ignore the traditions of Israel. It is probable also that the writer saw these
feasts as pointing forwards towards what the Christ had come to do as the
Lamb of God Who would take awaythe sins of the world (John 1:29). This is
apparently Jesus’first Passoveraftertaking up His calling. Perhaps John
therefore intends us to link it with the final Passover, and to bring to us an
awarenessofthe shadow that lies already overthe ministry of Jesus,
something that will come out in the course of the narrative. These verses
emphasise that Jesus’ministry continued oversome years. All these emphases
underline the Jewishnessofthe writer.
However, the incident he will now describe is paralleledat the end of Jesus’
life by what at a superficial first glance looks to be a similar incident before
His final denunciation (Mark 11:12-19 and parallels), and this must raise the
question as to whether there were two such incidents or one. It is of course
always possible that John deliberately puts the incident here in order to
reinforce the messagethat the old is passing way and the new has come
(chronologywas not a major factorto the Gospelwriters). He does, however,
put it in such a context that it suggeststhat it did occurearly rather than late
in the ministry, and on examination the incidents are in factso dissimilar on

most counts that it seems farmore likely that this is a different incident
altogether.
Given the fact that the trading in the Temple must always have angeredJesus
this is not surprising, especiallyin view of Malachi3:1-4. What is rather
surprising is that He did not do something like this every time He went to
Jerusalem, although we must recognise that, at leastfor a period after this
incident, they would be on their guard, and He would perhaps realise that
such repeatedactions could precipitate a collisionwhich would prematurely
end His ministry. He knew, after all, that it could only be a tokengesture.
Having made His point He possibly felt that He had done what was necessary.
But by the time of the later incident the passageofyears would have
convinced the guards that He was no longer a danger. They would have
consideredthat the young hothead had matured and have relaxed their guard.
After all the Temple was open to all an it would have causedgreat
consternationamong Galileans if Jesus had been excluded. Thus we might
considerthat two incidents, taking place years apart, might really be expected
by us, the first occurring when in His new zeal He faces men up to the matter
of the need for purity of worship in the Temple for the first time, the second
occurring as a thought out policy in order to expose corruption before He is
finally put to death. The first He gets awaywith as being the actof a zealous
young man who may well hold promise for the future, the secondis to be a
sealon His death warrant.
The reasonfor His acthere is described very differently from that in Mark 11
and parallels, and fits better into the beginnings of His ministry when He was
probably not quite as aware, as He was later on, of the dishonesty that was
going on in the Temple. The reasondescribedis exactly the kind of reason
that might well fire up a younger man without containing the thought out
attitude revealedin the later incident. He enters quite innocently into the
temple. But becoming aware of the commotion causedby incessanttrading in
the court of the Gentiles, He feels in His new awarenessofHis Messiahship

that He has to do something, for they are treating God’s house like a market
and making a mockeryof the opportunity for Gentiles to truly worship! He
may well have had in mind the words of Zechariah, ‘In that day there will be
no more a merchant in the house of the Lord of Hosts’ (Zechariah 14:21), and
the words of Malachi, ‘The Lord whom you seek will suddenly come to his
temple, even the messengerof the covenantwhom you delight in --- for he is
like a refiner’s fire or a launderer’s soap--’ (Malachi3:1-3), and ‘zeal for
your house will eat me up’ (Psalms 69:9). His concentrationhere was on
emptying the temple of the cattle, sheepand doves, although the only way He
could demonstrate His displeasure with the money-changers was by turning
over the tables.
We should note that in the other incident in Mark 11 He enters the Temple
with a deliberate aim (He had lookedaround earlier). Then His concentration
will be on the misbehaviour of the people, and He ignores the cattle and the
sheep. He also stops those who are taking a short cut through the Temple,
whilst His words are about the total dishonesty of all involved. They have
turned the house of prayer into a den of thieves. Given that they took place in
the same Temple (there was no other) the two incidents could not be more
different.
It is not too surprising that it is not mentioned in the other Gospels, for the
other Gospels tell us little about His early ministry in Jerusalem, especiallyin
its earlier stages,concentrating ratheron His itinerant ministry, thus they
tended to disregardthe happenings at the trips to Jerusalem, possiblybecause
they were not present(in John ‘His disciples’is a vague term not necessarily
always meaning the twelve), or possibly because they saw Galilee rather than
Judea as the true reflectionof Jesus ministry. Galilee welcomedHim. Judea
put Him to death. But John, who records a number of trips to Jerusalem,
perhaps did not wish to jar the accountof the final visit by describing a
violent visit to the Temple, and perhaps wishedto finish his Gospelon a
spiritual note with his concentrationon the cross. He does after all leave out

the physical details of the last Supper, and of Jesus’prayers in Gethsemane,
and he ignores Jesus’actualbaptism and the transfiguration, while hinting at
both. His later concentrationis on the new coming of the Spirit. And he might
well have seenthe repetition of such an event as superfluous to what he
wanted to say, or even as taking attention awayfrom what he saw as
important.
But he does remember this early incident and describes it because it fits in
well with his purpose, to indicate that the new has come. He is well aware that
the later cleansing is already well knownin the Christian church, whilst an
actionlike this helps to explain why in the other Gospels the leaders are so
antagonistic to Jesus at an early stage (e.g. Mark 3:22). And this one provides
an opportunity for him to hint at the coming death and resurrectionof Jesus
(‘Destroythis Temple and I will raise it again in three days’).

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