Why did many go to Jerusalem before Passover according to John 11:55? Text of John 11:55 “Now the Jewish Passover was near, and many went up to Jerusalem from the countryside to purify themselves before the Passover.” Divine Mandate for Pilgrimage Passover is one of the three annual feasts in which every male Israelite is commanded to appear before Yahweh in the place He chooses (Exodus 23:17; Deuteronomy 16:16). First-century Jews therefore streamed to Jerusalem in obedience to the Torah. Josephus (Ant. 17.254– ͧ ͨͧͤ ͪ ͤ) reports populations swelling into the hundreds of thousands, confirming the Gospels’ depiction of crowded feast seasons. Necessity of Ritual Purification Numbers 9:6-14 stipulates that anyone rendered unclean—by contact with a corpse, illness, certain bodily emissions, or even Gentile regions—must be sprinkled with water of purification on the third and seventh days, then bathe and wait until evening. Because that process takes a full week, pilgrims prudently arrived early. The Mishnah (Pesahim 8:7) echoes this practice, noting that “those who were unclean by reason of a corpse” came in advance so they would “be clean for the killing of the Passover sacrifice.” Archaeological Corroboration More than one hundred mikva’ot (ritual immersion pools) have been excavated around the Temple Mount and in the City of David. Their proximity and capacity match the Gospel detail that pilgrims “went up … to purify themselves.” Stone vessels—impervious to ritual impurity per Mishnah Kelim 10—abound in these strata, underscoring the culture of meticulous purification. Logistics of Ancient Travel Galileans, Perea-dwellers, and diaspora Jews required days of journeying. Starting a week or more early guarded against banditry, bad weather, or Roman checkpoints, ensuring arrival in time for the 14th of Nisan. Luke 2:41 shows Jesus’ own family making this annual trek, evidencing a lifelong pattern. Heightened Messianic Expectation John situates this verse immediately after Jesus raised Lazarus (John 11:43-44). Word of so public a miracle fueled national hope that messianic prophecy was being fulfilled (cf. Isaiah 26:19). Many therefore came early not only to purify themselves but also to watch for Jesus (John 11:56). The Talmud (Sanhedrin 98b) notes that Passover held a special eschatological flavor, making the timing congenial for messianic anticipation. Economic and Communal Preparations Families had to secure accommodation, buy unleavened bread, select flawless lambs (Exodus 12:5), and obtain Temple-approved shekels (cf. John 2:14 – 16). Arriving early avoided shortages and ensured compliance with Levitical standards. Excavated first-century coins bearing priestly inscriptions corroborate the brisk pre-Passover commerce described by John. Priestly and Levitical Duties Chronicles records priests consecrating themselves before large feasts (2 Chronicles 30:15). Many ordinary Israelites imitated this devotion, arriving early for teaching, prayer, and the daily Tamid sacrifices (Psalm 122). Rabbinic tradition (Sifre Deuteronomy 196) commends those who “come early and stay late” in Jerusalem for the festivals. Theological Symbolism: Cleansing Before the Ultimate Passover Lamb The physical purifications pointed toward a deeper need for atonement. Hebrews 9:13-14 explains that if the ashes of a heifer cleanse the flesh, “how much more will the blood of Christ” cleanse the conscience. John’s narrative sets the stage: multitudes seek ritual washing, yet the true purification will soon come through Jesus’ death and resurrection (John 1:29; 19:30). Reliability of Johannine Detail Manuscript attestation for John 11—including P^66 (c. AD 175) and P^75 (early 3rd cent.)—demonstrates textual stability. These papyri, housed in Geneva and the Vatican respectively, read identically in this verse, underscoring historical reliability. External sources (Josephus, Philo) independently affirm Passover crowds and purification customs, converging with John’s report. Answer Summarized People went to Jerusalem early because Torah required Passover attendance; Levitical law demanded up-to-seven-day purification; practical travel and economic factors urged a head start; priests and populace alike prepared sacrificial logistics; and, uniquely that year, many longed to see Jesus after Lazarus’ resurrection. John 11:55, therefore, records a confluence of legal obligation, ritual necessity, communal pragmatism, and messianic expectancy. |
    |