The Feast of Passover in the Gospel of John

There are four recorded Passovers in the Gospel (basar) of John (Yochanan), even as Yeshua attended the Passover with His
parents from year to year (Luke 2:41-42).

1.The first Passover Yeshua attended at Jerusalem (Yerushalayim) as an adult is recorded in John (Yochanan) 2:13-17. In
these passages, He found the temple (Beit HaMikdash) defiled with money changers. He then declared that "My house shall
be called of all nations the house of prayer..." (Mark 11:17). The spiritual application (halacha) is this: The believers in
Yeshua are G-d's temple and we are not to defile it with sin (1 Corinthians 3:16-17; 2 Corinthians 6:14-18). Those who
believe in the Messiah Yeshua are the house of G-d (Hebrews 3:6; 1 Timothy 3:15; 1 Peter [Kefa] 2:5).

2.The second Passover feast is recorded in John (Yochanan) 5:1-15. Although the particular feast is not specifically mentioned
here, we know that it is either Passover (Pesach), Pentecost (Shavuot), or Tabernacles (Sukkot) because Yeshua went up
(aliyah) to Jerusalem (Yerushalayim) to observe it (Deuteronomy [Devarim] 16:16). By knowing what Yeshua did in these
passages and what these feasts teach us, the evidence suggests it was Passover. This Passover reveals Yeshua as the Healer
of men's bodies and souls; the Forgiver of sin; and the Healer of disease. In the Egyptian Passover, Israel was to feed upon
the body of the lamb. As they did, they were saved from the destruction of Egypt and their bodies were healed (Exodus
[Shemot] 12:13; Psalm [Tehillim] 105:26,36-37). Thus healing is associated with Passover, and at this Passover, Yeshua
healed an impotent man.

3.The third Passover is found in John (Yochanan) 6:1-13. At Passover, the children of Israel ate the flesh of the lamb, sprinkled
the blood on the door, and ate unleavened bread. Thus the bread and the lamb's body were eaten by all at Passover. In these
passages, Yeshua is the Bread of Life, the unleavened bread, and the heavenly manna.

4.The fourth Passover is Yeshua's sacrificial death on the tree. He is the Lamb of G-d and the Unleavened Bread, dying despite
having never sinned.

In conclusion, in the first Passover, Yeshua is the Temple Cleanser (the spiritual temple is the physical body of the believer). In
the second Passover, Yeshua is the Healer of body and soul. In the third Passover, Yeshua is the Bread of Life. In the fourth
Passover, Yeshua is the Lamb of G-d slain for the sins of the whole world.

The Bread and Cups of the Passover Seder

During the celebration of Pesach, three cakes of unleavened bread (matzot) are placed one upon another, with a napkin
between each cake. At a certain point in the Seder service, the middle cake, known as the afikomen, or "that which come after," is
broken in two. One piece is distributed among the people present, and the larger piece is hidden in a napkin. Toward the end of the
Passover Seder, the hidden portion is brought to light and eaten by those surrounding the Passover table. The Messianic
understanding is that these three pieces of matzot represent G-d the Father, the Messiah Yeshua, and the Holy Spirit (Ruach
HaKodesh). The central piece, the afikomen, is broken, a portion is eaten, and the remainder hidden and then brought forth to
testify of the death, burial, and resurrection of Yeshua.

During the course of the Seder, the four cups of wine that are served to the people present at the Seder are used in the
following manner, and are called:

1.The cup of blessing (Luke 22:17; 1 Corinthians 10:16). This cup is called the cup of sanctification, or the Kiddush.

2.The cup of wrath (Luke 22:42-44). This cup is not drunk, but is poured out on the table as the plagues of Egypt are recited.
Yeshua drank of this cup for us in the Garden of Gethsemane and when He died on the tree.

3.The cup of blessing, salvation, or redemption. This cup is filled to overflowing, symbolizing an overflowing salvation
(Psalm [Tehillim] 116:13).

4.The cup of the kingdom (Luke 22:18,20; Matthew [Mattityahu] 26:28-29). Yeshua spoke of eating and drinking afresh in
the Messianic age with His disciples after His resurrection.