John 19:14

John 19:14

And it was the preparation of the passover
So the Jews ^F24 say, that Jesus suffered on the eve of the passover; and the author of the blasphemous account of his life says ^F25, it was the eve both of the passover and the sabbath; which account so far agrees with the evangelic history; but then this preparation of the passover was not of the passover lamb, for that had been prepared and eaten the night before. Nor do I find that there was any particular day which was called "the preparation of the passover" in such sense, and much less that this day was the day before the eating of the passover. According to the law in ( Exodus 12:3-6 ) the lamb for the passover was to be separated from the rest of the flock on the tenth day of the month, and to be kept up till the fourteenth; but this is never called the preparation of the passover; and was it so called, it cannot be intended here; the preparing and making ready the passover the evangelists speak of, were on the same day it was eaten, and design the getting ready a place to eat it in, and things convenient for that purpose, and the killing the lamb, and dressing it, and the like, ( Matthew 26:17 Matthew 26:19 ) ( Mark 14:12 Mark 14:15 Mark 14:16 ) ( Luke 22:8 Luke 22:9 Luke 22:12 Luke 22:13 ) there is what the Jews call (xoph owrp) , which was a space of fifteen days before the passover, and began at the middle of the thirty days before the feast, in which they used to ask questions, and explain the traditions concerning the passover ^F26: but this is never called the preparation of the passover: and on the night of the fourteenth month they sought diligently, in every hole and corner of their houses, for leavened bread, in order to remove it ^F1; but this also never went by any such name: wherefore, if any respect is had to the preparation for the passover, it must either design the preparation of the "Chagigah", which was a grand festival, commonly kept on the fifteenth day, and which was sometimes called the passover; or else the preparation for the whole feast all the remaining days of it; (See Gill on John 18:28) but it seems best of all to understand it only of the preparation for the sabbath, which, because it was in the passover week, is called the passover preparation day: and it may be observed, that it is sometimes only called "the day of the preparation", and "the preparation", ( Matthew 27:62 ) ( Luke 23:54 ) ( John 19:31 ) and sometimes the "Jews' preparation day", ( John 19:42 ) and it is explained by the Evangelist ( Mark 15:42 ) . "It was the preparation, that is, the day before the sabbath"; on which they both prepared themselves for the sabbath, and food to eat on that day; and this being the time of the passover likewise, the preparation was the greater: and therefore to distinguish this preparation day for the sabbath, from others, it is called the passover preparation; nor have I observed that any other day is called the preparation but that before the sabbath: the Jews dispute about preparing food for the sabbath on a feast day, as this was; they seem to forbid it, but afterwards soften their words, and allow it with some provisos: their canon runs thus ^F2;

``a feast day which falls on the eve of the sabbath, a man may not boil (anything) at the beginning of the feast day for the sabbath; but he may boil for the feast day; and if there is any left, it may be left for the sabbath; and he may make a boiling on the eve of a feast day, and depend on it for the sabbath: the house of Shamtoni say two boilings; and the house of Hillell say one boiling.''

Bartenora on the passage observes, that some say the reason of this boiling on the evening of a feast day, is for the honour of the sabbath; for because from the evening of the feast day, the sabbath is remembered, that which is best is chosen for the sabbath, that the sabbath may not be forgotten through the business of the feast day. The account Maimonides ^F3 gives of this matter is,

``on a common day they "prepare" for the sabbath, and on a common day they prepare for a feast day; but they do not prepare on a feast day for the sabbath, nor is the sabbath, (hnykm) , "a preparation" for a feast day.''

This seems to be contrary to the practice of the Jews in the time of Christ, as related by the evangelists, understanding by the preparation they speak of, a preparation of food for the sabbath; but what he afterwards says ^F4 makes some allowance for it:

``a feast day, which happens to be on the eve of the sabbath, (Friday,) they neither bake nor boil, on a feast day what is eaten on the morrow, on the sabbath; and this prohibition is from the words of the Scribes, (not from the word of God,) that a man should not boil any thing on a feast day for a common day, and much less for the sabbath; but if he makes a boiling (or prepares food) on the evening of a feast day on which he depends and boils and bakes on a feast day for the sabbath, lo, this is lawful; and that on which he depends is called the mingling of food.''

And this food, so called, was a small portion of food prepared on a feast for the sabbath, though not less than the quantity of an olive, whether for one man or a thousand ^F5; by virtue of which, they depending on it for the sabbath, they might prepare whatever they would, after having asked a blessing over it, and saying ^F6,

``by this mixture it is free for me to bake and boil on a feast day what is for the morrow, the sabbath; and if a man prepares for others, he must say for me, and for such an one, and such an one; or for the men of the city, and then all of them may bake and boil on a feast day for the sabbath.''

And about the sixth hour;
to which agrees the account in ( Matthew 27:45 ) , ( Luke 23:44 ) but ( Mark 15:25 ) says that "it was the third hour, and they crucified him"; and Beza says, he found it so written in one copy; and so read Peter of Alexandria, Beza's ancient copy, and some others, and Nonnus: but the copies in general agree in, and confirm the common reading, and which is differently accounted for; some by the different computations of the Jews and Romans; others by observing that the day was divided into four parts, each part containing three hours, and were called the third, the sixth, the ninth, and the twelfth hours; and not only that time, when one of these hours came, was called by that name, but also from that all the space of the three hours, till the next came, was called by the name of the former: for instance, all the space from nine o'clock till twelve was called "the third hour"; and all from twelve till three in the afternoon "the sixth hour": hence the time of Christ's crucifixion being supposed to be somewhat before, but yet near our twelve of the clock, it may be truly here said that it was about the sixth hour; and as truly by Mark the third hour; that space, which was called by the name of the third hour, being not yet passed, though it drew toward an end. This way go Godwin and Hammond, whose words I have expressed, and bids fair for the true solution of the difficulty: though it should be observed, that Mark agrees with the other evangelists about the darkness which was at the sixth hour, the time of Christ's crucifixion, ( Mark 15:33 Mark 15:34 ) and it is to be remarked, that he does not say that it was the third hour "when" they crucified him, or that they crucified him at the third hour; but it was the third hour, "and" they crucified him, as Dr. Lightfoot observes. It was the time of day when they should have been at the daily sacrifice, and preparing for the solemnity of that day particularly, which was their Chagigah, or grand feast; but instead of this they were prosecuting his crucifixion, which they brought about by the sixth hour. And about this time Pilate said, and did the following things:

and he saith unto the Jews, behold your king;
whom some of your people, it seems, have owned for their king, and you charge as setting up himself as one; see what a figure he makes; does he look like a king? this he said, in order to move upon their affections, that, if possible, they might agree to release him, and to shame them out of putting such a poor despicable creature to death; and as upbraiding them for their folly, in fearing anything from so mean and contemptible a man.

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FOOTNOTES:

F24 T. Bab. Sanhedrin, fol. 43. 1. & 67. 1.
F25 Toldos Jesu, p. 18.
F26 Misn. Shekalim, c. 3. sect. 1. & Bartenora in ib. T. Bab. Pesachim, fol. 6. 1.
F1 Misn. Pesachim, c. 1. sect. 1, 2, 3.
F2 Misn. Betza, c. 2. sect. 1.
F3 Hilchot Yom Tob. c. 1. sect. 19.
F4 Ib. c. 6. sect. 1.
F5 Maimon. & Bartenora in Misn. Betza, c. 2. sect. 1.
F6 Maimon. Hilchot Yom Tob, c. 6. sect. 8.