The Passion of Christ: Hidden Passover Messages of the Lamb (KJV)
The Passion of Christ represents the final, intense period of Jesus’ life, beginning with His triumphal entry into Jerusalem and concluding with His suffering, crucifixion, and ultimate Resurrection. The term “Passion” is derived from the Latin word passio, meaning “suffering” or “enduring”. While it is the central narrative of faith and the bridge fulfilling centuries of prophetic anticipation, there is a deeper layer of communication intended specifically for the nation of Israel and the Gentiles.
When we examine these events through the lens of the King James Bible, we see a carefully orchestrated message hidden within the timing and rituals of Jerusalem.
Nisan 10 (Sunday)
Jesus rode into Jerusalem on Nisan 10, traditionally referred to as the “Triumphal” entry, as the crowd shouted, “Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.” Matthew 21:9 (KJV)
The Selection of the Lamb
According to Exodus 12:1-6, the Law required the selection of a sacrificial lamb on Nisan 10, which was then observed until its death on the Passover, Nisan 14. When Jesus rode into Jerusalem on Nisan 10, He was not merely entering a city; He was presenting Himself as the Lamb selected for the ultimate Passover sacrifice.
Scripture references: Mark 11:1-11, Matthew 21:1-11, Luke 19:29-40, John 12:14-19
The Message of the Ass’s Colt
The choice of His transport, an ass’s colt, carried a specific prophetic message of redemption. In Scripture, the ass (donkey) is often a type of an unsaved person:
“For vain man would be wise, though man be born like a wild ass’s colt.” Job 11:12 (KJV)
“And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck...” Exodus 13:13 (KJV)
The Law was clear: an ass must be redeemed with a lamb or face judgment. By riding upon the ass’s colt, Jesus delivered a visual message to Israel and the world: fallen man can only be redeemed through the sacrifice of the Lamb of God.
There is further detail in how the colt was found. It was “tied by the door without in a place where two ways met” (Mark 11:4 KJV). This presents a picture of the natural condition of man. Like the colt, the unsaved stand bound and positioned at a crossroads—between light and darkness, righteousness and sin, life and death. In the same way, Israel stood before her Messiah—bound, at a crossroads, and in need of redemption through the very Lamb who now rode into Jerusalem.
The disciples were then instructed to loose the colt and bring it to Jesus. “And they loose him… And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.” (Mark 11:4, 7 KJV) This sequence forms a picture of evangelism, discipleship, and service. The bound are loosed, brought to Christ, and placed under His authority. What begins as a creature fit only for redemption becomes a vessel used in the service of the King.
Nisan 11 (Monday)
On Nisan 11, two primary events occur that are significant messages to Israel: the cursing of the fig tree (Mark 11:12-14, Matthew 21:18-22) and the purging of the temple (Mark 11:15-19, Matthew 21:12-16, Luke 19:45-48, John 2:13-17).
The Message of the Cursed Fig Tree
As the story goes, the Lord had expected fruit from the fig tree, but it was fruitless, so He cursed it. While some might view Jesus’ reaction to the barren fig tree as a response to physical hunger, the act carries deep doctrinal weight. In the King James Bible, the fig tree represents the national life of Israel, whereas the olive tree represents its spiritual life.
Because of continual rebellion, Israel’s national life remained barren toward God and was subsequently cursed. However, although the national life faced judgment, Israel will survive because its spiritual life—the olive tree—remains intact.
The Message of the Cleansing of the Temple
The Pharisees had turned God’s temple into a den of thieves, using it for their unscrupulous money-making business. After being “selected” as the Lamb on Nisan 10, Jesus returned to the temple to assert His authority. This cleansing was a necessary preparation; before the ultimate sacrifice could be made, the temple had to be purged of defilement.
This was a direct message to Israel, which had been a “repeat offender” regarding the sanctity of the temple, reflecting the abominations detailed in Ezekiel chapter 8. And yet, this goes back to the days “of old.”
“Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.” Jeremiah 7:9-12 (KJV)
Nisan 12 (Monday - Tuesday)
On Nisan 12, several major events unfold that communicate prophetic and doctrinal messages to Israel: the discovery of the dead fig tree (Mark 11:20-22) and the Parable of the Vineyard (Mark 12:1-12, Matthew 21:33-46), the anointing by the woman with an alabaster box (Mark 14:1-9, Matthew 26:6-13), and Judas’ betrayal (Mark 14:10-11, Matthew 26:14-16, Luke 22:1-7, John 13:21-30).
The Message of the Dead Fig Tree
On the morning of Nisan 12, Peter observed that the fig tree Jesus had cursed the previous day was now completely dead. And the death was so incredible that “the fig tree dried up from the roots,” signifying a total and foundational end to its life. This miraculous and rapid decay signifies that Israel had become separated from Jesus, the light of life. Without direct intervention from the Lord, this was a message that Israel’s national standing was that of a “dead nation walking”.
The Message of the Parable of the Vineyard
Through the Parable of the Vineyard, Jesus directly exposed the corruption of Israel’s spiritual leadership. In this prophetic message, the vineyard represents Israel, the servants sent by the owner represent the prophets, and the son represents Christ Himself.
“For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.” Isaiah 5:7 (KJV)
The central issue is the husbandmen (the spiritual leaders) who were entrusted with God’s property refused to give Him His due. They mistreated the prophets and ultimately conspired to kill the Son. The message to the leadership of Israel was clear and final: the Lord will come and “destroy the husbandmen, and will give the vineyard unto others.” Mark 12:9 (KJV)
Scripture references: Isaiah 5:1-7, 27:1-6, Psalm 80:8-19, Jeremiah 2:21, Ezekiel 15:1-8, 19:10-14
“Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.” Hosea 10:1 (KJV)
The Message of the Woman with an Alabaster Box
While Jesus was at the house of Simon the leper in Bethany, a woman broke an alabaster box of precious ointment of spikenard and poured it upon His head. Although His disciples condemned the act as a waste of resources, measuring it only by monetary value, Christ declared the deed to be both good and honorable.
In Scripture, “woman” can represent Israel, false religion, or the church, depending on context. Here, the appearance of this woman, following the Parable of the Vineyard, signifies the Church. She honors the Messiah at a time when the leadership of Israel would not.
The “very precious ointment” represents the Holy Spirit, now encapsulated within an earthen vessel. This aligns with 2 Corinthians 4:7 (KJV): “But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.”
This act signals the departure of the Gospel to the Gentiles. As Jesus declared in Mark 14:9 (KJV), “Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. Through this memorial, the message to Israel was made clear: the devotion and stewardship they withheld was granted to a new “woman”—the Church—who would carry the fragrance of the Gospel to the ends of the earth.
The Message of Judas’ Betrayal
Sometime between Tuesday and Wednesday, Judas Iscariot went to the chief priests to negotiate a price for Jesus. His betrayal of Christ was more than an act of personal greed; it was the Messiah being betrayed by His own. Judas was not an outsider. He was one of the twelve, a man from among Christ’s own people, and his treachery showed that Israel’s rejection of her King came from within.
This fulfills the pattern of Scripture, where God’s messengers were repeatedly rejected by those to whom they were sent. In Judas, that rejection reached its dreadful climax. As Psalm 41:9 says, “Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.” (KJV)
The thirty pieces of silver deepened the message. According to Exodus 21:32, this was the price of a servant. Israel’s leaders placed a shamefully low value upon their own Messiah, revealing the hardness and blindness of the nation. Thus, Judas was a sign that Christ would be betrayed by His own and sold for the price of a slave.
What’s Next?
Everything is now set. The Lamb has been chosen. Israel has rejected Him. Betrayal is in motion.
Now comes the Passover. From Wednesday to Sunday, every detail unfolds with exact precision—two Sabbaths, three days and three nights, and a Resurrection that aligns perfectly with Firstfruits.
And it does not happen the way tradition says.
Continue to Part 2: The Passion of Christ: Hidden Passover Messages of the Lamb to learn about Nisan 13 and 14.
Richmond Shee
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The Doctrine of “Of Old”: Eternity Past Before Genesis