*Minor differences ignored. Grouped by changes, with first version listed as example.
And the passover of the Jews was at hand; therefore Jesus went up to Jerusalem. The Greek words kai anebe, may be literally rendered, and he went up; but the Evangelist has used the copulative and instead of therefore; for he means that Christ went up at that time, in order to celebrate the passover at Jerusalem. There were two reasons why he did so; for since the Son of God became subject to the Law on our account, he intended, by observing with exactness all the 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 Jerusalem at the feast, let the reader observe that he did so, first, that along with others he might observe the exercises of religion which God had appointed, and, next, that he might publish his doctrine amidst a larger concourse of people.
The Jews' passover - The feast among the Jews called the Passover. See the notes at Matthew. 26:2-17.
And Jesus went up to Jerusalem - Every male among the Jews was required to appear at this feast. Jesus, in obedience to the law, went up to observe it. This is the first Passover on which he attended after he entered on the work of the ministry. It is commonly supposed that he observed three others one recorded 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 taken place 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, agreeably to the prophecy in Daniel 9:27.
And the Jews' passover was at hand - This was the reason why he stayed but a few days at Capernaum, John 2:12, as he wished to be present at the celebration of this feast at Jerusalem.
This was the first passover after Christ's baptism. The second is 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,
1. That our blessed Lord continued his public ministry about three years and a half, according to the prophecy of Daniel, Daniel 9:27. And,
2. That, having been baptized about the beginning of his thirtieth year, he was crucified precisely in the middle of his thirty-third. See Martin.
(3) And the Jews' passover was at hand, and Jesus went up to Jerusalem,
(3) Christ being made subject to the law for us, satisfies the law of the passover.
And the Jews' passover was at hand,.... That feast which was kept on the fourteenth day of Nisan, in commemoration of the Lord's passing over, and by the houses of the Israelites, when he slew the firstborn in Egypt: and it is called the Jews' passover, because they only were obliged to keep it: 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, or of Christ our passover that is sacrificed for us. This was the first "passover" after Christ's baptism, which is generally thought 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 seven days 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 at most: the second passover after this, is, by some, thought to be the feast mentioned 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 Evangelist John is the only writer that gives an account of the passovers after Christ entered on his public ministry; by which is known the duration of it, which is generally thought to be about three years and a half. "Three years and a half", the Jews say (a), the Shekinah sat 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 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 went up to Jerusalem; not alone, but his disciples with him, as appears from John 2:17, to keep the passover as 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 that stood on higher ground than the low lands of Galilee, and was the only place where the passover might be kept; see Deuteronomy 16:2.
(a) Praefat. Echa Rabbati, fol. 40. 4. (b) Echa Rabbati, fol. 44. 4.
The Jews' passover was at hand. See Exodus, chapter 12, for institution of the passover. It was celebrated yearly at Jerusalem. This is the first that the Lord attended after he began his ministry, and of this attendance there is no mention in the other Gospels.
*More commentary available at chapter level.