John 97 – Jesus, the True Passover Sacrifice
07/26/2026
Scripture 1: (Jn. 19:31-33 ESV)
Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs.
Scripture 2: (Exod. 12:1-14, 46 ESV)
The LORD said to Moses and Aaron in the land of Egypt, “This month shall be for you the beginning of months. It shall be the first month of the year for you. Tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb according to their fathers’ houses, a lamb for a household. And if the household is too small for a lamb, then he and his nearest neighbor shall take according to the number of persons; according to what each can eat you shall make your count for the lamb. Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats, and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight.
“Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it. Do not eat any of it raw or boiled in water, but roasted, its head with its legs and its inner parts. And you shall let none of it remain until the morning; anything that remains until the morning you shall burn.
In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the LORD’s Passover. For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the LORD. The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt.
“This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations, as a statute forever, you shall keep it as a feast.
…It shall be eaten in one house; you shall not take any of the flesh outside the house, and you shall not break any of its bones. (Exod. 12:46 ESV)
Sermon:
The final “Last Word” of Jesus Christ, tetelestai, helps to establish our understanding of the crucifixion as an example of Penal Substitutionary Atonement: of Jesus freely offering Himself in our placeas a sacrifice to atone for all of our sins. The idea that the cross was an act of atonement is critical to the Reformed view of forensic justification: that Jesus is our righteousness; the core Gospel idea that Martin Luther recovered through reading the letters of Paul: of salvation being purely by grace, through our faith in Christ alone.
“It will be counted to us who believe in him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification. Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.” (Rom. 4:24-5:2 ESV)
But, the rite of atonement presented in Leviticus 16 is not the only framework provided in Scripture that helps us to understand Jesus’ work on the cross. The Church also understands it in relation to Passover.
The Apostle Paul understood Jesus’s work upon the cross in plain relation to Passover; not as the Passover of ritualistic memorial but the original Passover, when Moses led the Israelites from Egypt. In his first letter to the Corinthians, he wrote “For Christ, our Passover lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.” (1 Cor. 5:7-8 ESV)
Similarly, the Apostle Peter also expressed this same view, writing “And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.” (1 Pet. 1:17-19 ESV), referring to a Passover lamb.
Please note that Peter’s use of “ransom” carries the meaning of redemption, expressing the same sentiment as the LORD told Moses “I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment.” (Exod. 6:6 ESV).
And, both John the Apostle and John the Baptist recognized Jesus as the “Lamb of God”, as:
the Lamb of God, “…who takes away the sin of the world!” (Jn. 1:29 ESV); and as,
the Lamb who was slain, who is “Worthy…to receive power and wealth and wisdom and might and honor and glory and blessing!” (Rev. 5:12 ESV)
Associating the cross with Passover is an easy conclusion for Christians to reach since Jesus’s death occurred in the midst of Passover festivities and, since Jesus’s “last meal” was undoubtedly the Passover meal; His last “proper” meal, anyways.
So, it is not by accident that the tradition of the Christian church has always been to intentionally memorialize the death and resurrection of Jesus in close proximity to the Jewish celebration of Passover. But this association has also led to conflict and division within the church because some have believed that Easter should always be memorialized with the day of Passover, while others believed that Easter should always be memorialized on the “first day of the week” (Sunday) after Passover. This particular debate was one of the “lesser controversies” settled at the Council of Nicaea in 325 AD[1], declaring that the date for Easter would always be on the first Sunday after the first full moon which happens after the Spring (Vernal) Equinox. This date was chosen because the ancient Jewish calendar is a lunar calendar[2] and, because Passover was required to occur after the equinox since it was the Spring festival and the temporal trigger for Pentecost (feast of weeks), when the “first-fruits” of the land were gathered and brought to the Temple. {Yet the issue of Easter’s date was still not permanently settled since the Eastern Orthodox celebrate Easter at a different time. However, that is purely a calendar-related issue because the Eastern church continued to follow the Julian calendar, while the Western church follows the Gregorian calendar.}
However, the Church’s association of Jesus’s death with Passover is not simply limited to our Easter celebration. Every “named” remembrance during “Holy Week”: Palm Sunday, Maundy Thursday, Good Friday, and Easter; are each connected to the Passover story.
According to Exodus 12:
The “Passover Lamb” was chosen on the 10th of Nisan and welcomed into the safety and security of the Israelite household. This choice was echoed in the events of Palm Sunday by the joyful welcome of Jesus’ “Triumphal Entry” into Jerusalem. This lamb was to also be “without blemish”, a quality of Jesus which was affirmed by both John the Baptist and Pontius Pilate.
The Passover lamb was sacrificed at twilight on the 14th of Nisan with the Passover meal immediately eaten that night. The Gospels of Matthew and Luke {and Paul’s first letter to the Corinthians}, expressly describe Jesus and the Twelve celebrating the Passover meal (Matthew 26:19; Luke 22:15). Whereas John could seem to imply that Jesus died on the cross on the 14th (John 18:28, 19:14) near the time when the Passover lambs were slaughtered (and that the “Last Supper” was not actually the Passover meal), but that interpretation would contradict the majority of plainly written Scripture; so, at the very least, Jesus died at the time of the regular evening sacrifice.
Then, the ancient Israelites left Egypt during the day of either the 14th or 15th of Nisan, depending on whether the twilight sacrifice happened at the end of the 14th or at its beginning. However, the Church has generally interpreted the beginning of Christ leading us out in our exodus from sin and death, when He was raised on the third day after His death on the cross, which would correspond to the 16th.
If we assume, from the clearest reading of the Gospels and Paul, that Jesus and His disciples celebrated the Passover meal on Thursday night, then that was at the beginning of the 14th of Nisan. Therefore, Palm Sunday was on the 10th, the day when the Passover lamb was chosen and welcomed into the Hebrew household. However, the interpretive association between these two redemptive events does not end with just the matter of timing.
The Evangelist tells us that “…so that the bodies would not remain on the cross on the Sabbath…the Jews asked Pilate that their legs might be broken and that they might be taken away.”. Yet, this request by the Jews was not directly connected to Jesus. Instead, it was a normal “standing order”. Their request was to keep a Torah requirement to prevent any (further) defilement of the land, where Moses commanded, “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the LORD your God is giving you for an inheritance.” (Deut. 21:22-23 ESV). So, following their ordinary policy and practice (in this special locale), “…the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs.”. Although the Evangelist will soon explain this detail as yet another prophetic fulfillment from the Psalms (Psalm 34), this detail is also a direct link to the Passover lamb because, within Exodus 12, a final lamb-related requirement was imposed, requiring that the lamb “…shall be eaten in one house; you shall not take any of the flesh outside the house, and you shall not break any of its bones.” (Exod. 12:46 ESV).
This unique prohibition was necessary because ordinarily, a sacrificed animal would be butchered (cut up into pieces) before cooking. However, the Passover lamb was roasted whole, with “…its head with its legs and its inner parts.”. As a whole animal to be cooked, it would have been temptingly convenient to break its bones (leaving the flesh intact) so as to more easily “make it fit” over the fire.
Jesus, like the Passover lamb, was kept physically intact while His fellow condemned had their bodies broken. We are reminded that God’s way is never (or rarely) the “easy” way. God never encourages or permits us “shortcuts”.
And so, in the providence of God, because Jesus had already expired, the Romans unwittingly ensured that Jesus was preserved as the true Passover sacrifice.
Now, in order to understand what Jesus being the true Passover lamb means for us, we must first remember and understand what Passover was originally about; to understand what it meant for ancient Israel.
Fifteen hundred years before Jesus was born, Egypt was one of the most powerful nations on earth. It was certainly the most dominant power in Africa. Many different people groups had been subjugated under Egypt’s authority (like modern Ethiopia and Sudan) or, were subject to the threat of Egyptian violence (like Canaan). But within Egypt, there was one subjected people who somehow stood apart; that remained uniquely separate and distinct from all others: the “sons of Jacob”, the Israelites.
Four hundred years prior, the Israelites had been a small tribe of seventy-ish persons (Genesis 46:27; Exodus 1:5; Acts 7:14), but through divine prosperity they had grown into a great people. They had grown so numerous that the Egyptians began to fear them; fearing that they might choose to overthrow the existing order or ally with Egypt’s enemies (Exodus 1:9-10). Therefore, Egypt enslaved them; persecuted and oppressed them, even tried to control their birthrate, “…and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.” (Exod. 2:23-24 ESV).
Therefore, the LORD said, “I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment.” (Exod. 6:6 ESV) and so, He inflicted nine terrible wonders but also, “…the LORD hardened Pharaoh’s heart, and he did not let the people of Israel go out of his land.” (Exod. 11:10 ESV). But God still had one more wonder that He was going to perform.
“The LORD said to Moses, “Yet one plague more I will bring upon Pharaoh and upon Egypt. Afterward he will let you go from here. When he lets you go, he will drive you away completely. Speak now in the hearing of the people, that they ask, every man of his neighbor and every woman of her neighbor, for silver and gold jewelry.”
And the LORD gave the people favor in the sight of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants and in the sight of the people.
So Moses said, “Thus says the LORD: ‘About midnight I will go out in the midst of Egypt, and every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, even to the firstborn of the slave girl who is behind the handmill, and all the firstborn of the cattle. There shall be a great cry throughout all the land of Egypt, such as there has never been, nor ever will be again. But not a dog shall growl against any of the people of Israel, either man or beast, that you may know that the LORD makes a distinction between Egypt and Israel.’
And all these your servants shall come down to me and bow down to me, saying, ‘Get out, you and all the people who follow you.’ And after that I will go out.” And he went out from Pharaoh in hot anger.
Then the LORD said to Moses, “Pharaoh will not listen to you, that my wonders may be multiplied in the land of Egypt.”
Moses and Aaron did all these wonders before Pharaoh, and the LORD hardened Pharaoh’s heart, and he did not let the people of Israel go out of his land.” (Exod. 11:1-10 ESV)
Then, the LORD commanded the Israelites to celebrate the Passover. He told them, “In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the LORD’s Passover. For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the LORD.”
Next, He commanded that “…they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it.”, explaining that, “The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt.”.
And so, the Israelites obeyed God and they lived, while all of Egypt’s firstborn died (children, adults, and animals), suffering divine judgment. The LORD executed His just wrath upon the whole land of Egypt. No one and nothing was spared except for the faithfully obedient Israelites. The LORD “passed over [them]”, but why?
Because, they were covered by the “blood of the Lamb”, as the LORD said, “And when I see the blood, I will pass over you.”.
The Hebrew term for Passover is pesach. Technically, as a verb, pesach means “to limp” or, “to walk lamely”; which, is a rather apt description. When a person walks with a severe limp, they typically move in such a way that one leg is awkwardly raised and is then swung out and over as they step; as if passing over an unseen obstacle. So, it is understood as being like, the LORD moved throughout the land of Egypt during that night and “stepped over” the Israelites. He effectively ignored them, causing His wrath to pass them by.
So, the blood on the doorposts was just simply a sign. Nothing more and nothing less.
The sacrifice of the Passover lamb did not actually “do” anything. It provided no moral effect or benefit.
The sacrifice of the Passover lamb was not an expiation for sin or for guilt. It took nothing away from the Israelites. Their sins were not atoned for through it.
The sacrifice of the Passover lamb was not a propitiation or appeasement for God. It did not reconcile the Israelites to the LORD. It did not draw God’s favor towards them.
Instead, the sacrifice of the Passover lamb was merely a sign written with the Lamb’s blood; a reminder that caused God to pass over them. The bloody sign caused the LORD to ignore the Israelites, while His wrathful judgment was poured out onto all the rest of Egypt. Similarly, the Church has historically understood the cross of Jesus Christ, the especially bloody cross of Christ, to have had a similar effect.
Whenever we think about what Jesus accomplished on the cross, there are three particular emphases (theories) that are ordinarily focused on as we try to describe His work:
Ransom/Redemption
Penal Substitutionary Atonement
Christus Victor or “The Victorious Christ”
Those first two emphases have been thoroughly, as we have described Jesus’s work as our Redeemer and His work as our Priest; how He redeemed us from our bondage to sin and atoned for our sin by “dying to sin” (Romans 6:10). The third emphasis will be considered when we reach His Resurrection. But, it is important to understand that these interpretive emphases are not in competition with one another. They are not alternatives, where only one may be correct. Instead, they are each related and each is correct and true in differing degrees, depending upon the reader’s immediate perspective.
Ransom, or redemption, describes the functional operation of our salvation.
Substitutionary Atonement describes the means by which we are ransomed/redeemed.
Christus Victor, or Christ’s victory describes the ultimate effect of His work of redemption, which was proven by the resurrection.
However, there is a fourth emphasis that runs beneath the surface of them all, holding them all together in spiritual unity, yet we rarely speak about it this way: the “LORD’s Passover” (Exodus 12:11). Instead, we think about it in the sense of forensic justification, our practical, effectual moral state after the sacrifice of the cross.
Forensic comes from the Latin term, forensis, which refers to something “pertaining to the courts” or to something that is notably “public”[3]. The term was often used in relation to a public legal judgment; something publicly pronounced from the Greek: bema (Strong’s 968), or judgment seat {as Pilate did (John 19:13) or, where Galio sat (Acts 18:17) or, Festus (Acts 25:6)} by a local magistrate.
Justification refers to a person being declared righteous or just; of being pronounced innocent or guiltless. This is the concept which the Apostle Paul repeatedly describes in his letters {especially Galatians and Romans}:
“And [Abraham] believed the LORD, and he counted it to him as righteousness.” (Gen. 15:6 ESV)
“And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin.” Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness.” (Rom. 4:5-9 ESV)
“But the words “it was counted to him” were not written for his sake alone, but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification.” (Rom. 4:23-25 ESV).
“…“just as Abraham “believed God, and it was counted to him as righteousness”…” (Gal. 3:6 ESV)
This is what we reference when we speak about having the “imputed righteousness of Christ”. The prophet Isaiah described this good news, saying “I will greatly rejoice in the LORD; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels.” (Isa. 61:10 ESV). Thus, we often say that we are “clothed with the righteousness of Christ”. Furthermore, this idea about being “counted as righteous” and receiving this “imputation of righteousness” is also tied to our union with Christ.
When we are united with Christ, we become fully united into Christ. We are not merely linked to Jesus or just loosely connected to Him, as with a bicycle chain. Instead, there is a full mutuality to our relationship because we are in Him, just as much as He is in us. Whatever is ours becomes His and whatever is His becomes ours. This mutuality is how He could justly pay our debt of sin (make atonement for us) since our debt had become His debt, despite Him not bearing any guilt for it. Likewise, His perfect righteousness, earned under the Law through the perfection of His life, becomes our righteousness.
Jesus took on our debt of sin.
We take on the credit of His righteousness.
We call this transaction “double imputation”, because of the transfer of these two moral conditions but, it was in no way an equal transfer. The spiritual and moral expression of this mutuality is what Paul described as he wrote, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Cor. 5:21 ESV).
But, what does this sense of forensic justification have to do with the Passover lamb if the lamb’s sacrifice did not actually do something?
When we are united into Christ by His Holy Spirit, there is a sense in which we become “lost” within Him. We are covered by everything Jesus, although we still retain the fullness of our individuality and our distinct person-hood. Furthermore, within Christ, we slowly begin to become more and more like Him as the Spirit transforms us; conforming us more closely to His perfect, holy, and righteous image. As such, through our union into Christ, the Jesus-likeness that covers us (His perfect righteousness), functions like the lamb’s blood upon the Israelites’ doorposts in Egypt.
The ancient Israelites were covered by the blood of the Passover lamb on their doorposts in Egypt, thereby causing the LORD to pass them over with His wrath.
Christians (and everyone across the history of redemption who have had pisteuo faith in the LORD, in Jesus Christ) stand within the shadow of the cross and are likewise covered by Jesus’ shed blood; the blood of the true Passover sacrifice.
Everyone who trusts in the LORD, will now confidently stand before the divine bema (the judgment seat of God) justified because we are “counted as” righteous through our faith in Jesus Christ and not because we actually are righteous. Thus and therefore, “…it shall come to pass that everyone who calls upon the name of the Lord shall be saved.” (Acts 2:21 ESV; Romans 10:13 citing Joel 2:32), as we are passed over from suffering the just wrath that we deserve, because Jesus has already suffered it and died from it for us. Thus we believe and know that Jesus Christ is our righteous shield and defender, in whom we must trust (Psalm 3:3, 5:12, 7:10, 18:2, 18:35, 28:7, 33:20, 91:4, 115:9-11, 119:114, 144:2).
So, what does understanding Jesus as the true Passover sacrifice do for us? How should it effect what we believe and our response of faith?
First, it is an reminder that our salvation has been accomplished entirely by God’s grace, alone. By considering ourselves delivered from bondage to sin, as the ancient Israelites were delivered from bondage in Egypt, should remind us of our lack of deservedness and unworthiness for such favor. It should remind us that this was a gracious act of mercy, sparing us from the justice we deserve.
Second, it is a reminder that our salvation was accomplished and effected by the LORD God, by Jesus Christ, without our assistance or participation. The lamb’s blood that was placed upon the Israelites’ door posts was just a sign of obedience and submission to God’s command, and not the cause of Him passing over them (since the cause was His sovereign grace and the covenant He made with Abraham).
Just as painting the blood on their doors was not a work to save the Israelites so too, our believing in Christ (believing Jesus) is not a work which saves us. Having faith alone does not itself save us. It is the object of our faith, Jesus Christ, which alone saves. James, Jesus’ brother, informs us elsewhere that even the demons believe that Christ is, who He says that He is (James 2:19).
Just as the Israelites’ work of faith (by obediently placing the blood upon their doors as the LORD had commanded them) was not the operative cause for their salvation but their response of trust in God as their savior; so too, our consequential works of faith (our obedience to Christ’s commands, our love for God and for others, our thanksgiving, and our reliance and dependence upon God’s provision) are our trusting response to the salvation which Christ has already effected and applied to us.
Third, it is a reminder that God’s gift of salvation, which was accomplished without our involvement, must still be consciously accepted by us, in order to be effectively received by a person.
The ancient Israelites showed their acceptance of the LORD’s deliverance by first painting their doors with blood and later, through their obedience to His Law and by performing all of their prescribed rites.
Christians show our acceptance of our salvation in Christ by first, publicly confessing Him as our Lord and Savior and then, by truly believing in their heart that Jesus, the Son of God, has been raised from the dead (Romans 10:8-11). We show it by joining a faithful congregation as members and by actively participating in its life and ministry.
However, emphasizing this requirement of conscious acceptance does not contradict the power of God’s eternal decree. The Apostle Paul writes, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” (Rom. 8:29-30 ESV). Therefore, such predestined persons shall always respond to Christ with acceptance.
Neither does this emphasis promote a person’s “free will” or “freedom of choice” to believe as being the operative action for their salvation for the same reason. According to God’s eternal decree, our salvation can only be accepted and received by those chosen by God, not chosen by us (Ephesians 1:3-6).
Fourth, it is a reminder that the LORD shall always defend and avenge His beloved, chosen people (Romans 12:19). It reminds us of the certainty of His eventual judgment; reminding us that everyone will ultimately be held accountable. Yet it also reminds that He will only do so in His time, not according to our preferred schedule.
Fifth and finally, it is a sobering reminder that we should prefer mercy over justice (Hosea 6:6). Since our salvation is entirely an act of divine mercy, we are obligated to respond by being merciful to others (Matthew 18:23-35). However, while we should also always act justly, we should not be overly concerned about receiving justice for ourselves (Matthew 5:38-41), but rather trusting in the LORD to judge and to ultimately set things right.
The example of that last reminder may be the most important for Christians in our response of faith, today. Considering the example of what God has done for us by passing us over for judgment and, in granting us such mercy:
We ought to be intentionally slow in our judgment of others.
We ought to charitably assume the best of intentions from others, until they are proven otherwise.
We ought to trust others, until they prove themselves to be untrustworthy or unreliable.
We ought to be quick to forgive others for their transgressions against us. However, that does not mean we must forget the past.
We ought not to hold onto grudges. Instead, we ought to let go of our resentments.
Additionally, considering the example of what Christ did for us on the cross, as our Passover sacrifice; by standing in our place and thereby shielding us from the wrath of God, we understand that:
We ought to stand ourselves, as a shield and guardian, against injustice and against abuse.
We ought to stand between the strong and the weak, when the strong seeks to dominate or oppress the weak.
We ought to use whatever powers, status, standing, or ability the LORD has given us to work in their defense; to work towards justice for others; and to strive for reconciliation and restoration where ever possible.
And, all while, whether we are working for justice for others or showing forth mercy to those in need, we ought to let it be understood that we do in in Jesus’ Name, for Christ’s sake, and for the glory of God. If you do this, then you will surely prove yourself to be a follower of Christ: proving yourself to belong to Him; because by doing this, you will be loving one another as Christ, as the LORD has first loved you (John 13:34).
AMEN
[1] https://www.history.com/articles/easter-orthodox-easter-differences
[2] https://www.chabad.org/holidays/passover/pesach_cdo/aid/495531/jewish/How-Does-the-Spring-Equinox-Relate-to-the-Timing-of-Passover.htm
[3] https://latin-dictionary.net/definition/20875/forensis-forensis-forense
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