Feast of the Passover
^/“”^k ROBABIyY Jesus dined with Simon on Wednesday, and on the evening I of that day Judas made his compact with the Sanhedrim to betray Iv- Him. On Thursday, as the records seem to show, the disciples came 4 to Jesus asking Him where they should prepare the Passover feast.
What date this offering and supper was made we have no means for accurately determining. The feast was instituted by Moses as described in the twelfth chapter of Exodus. He fixed the fourteenth of Abib, the first month of the ecclesiastical calendar, as the date when the feast should be made, at which time every Jew not suffering from bodily infirmity, or ceremonial impurity, was compelled to present himself at the sanctuary and there make offerings according to his ability. On the succeeding evening the lambs appointed for the sacrifice were slain, and the fat and blood given to the priests, who burned the fat and sprinkled the altar with the blood. The other portions were roasted and eaten with unleavened bread and bitter herbs. After the night was ended a great convocation was held, and then for six successive days offerings of two young bullocks were made in addition to other sacrifices-=-seven lambs, one year old, for meat and burnt offering — during which time abstinence from all but absolutely necessary labor was enjoined. On the twenty-first another holy convocation was held, and the day was devoted to peculiar solemnities. These ceremonies were not always the same, an interruption having occurred by reason of the destruction of the Temple, and upon their reinstitution there was a greater liberty of license, which finally grew into lawfulness of the celebration of the festival outside of the sanctuaries. If it were possible for us to tell the exact date of the feast, we would be able to determine the day of the month on which Christ was crucified; but in the absence of this knowledge, as more fully explained in a previous chapter, our histories of the crucifixion give each a different date, thus exhibiting the hopeless confusion into which each one attempting to compute the time has been led.
The Lord’s Last Supper.
The passover which Jesus was now about to celebrate was a prophetic t5rpe of his own sacrifice. As the blood of a lamb was sprinkled upon the door-posts of the houses of the Israelites in Egypt to avert the destroying angel, so was the blood of Jesus now to be poured out as a sin-offering to save mankind from the doom that impended, hence “Christ our Passover is sacrified for us.”
(472I
When the disciples asked,” Where wih Thou that we go and prepare, that Thou mayest eat the Passover,” Jesus seems to have suddenly seen the importance of hastening the preparation, for He immediately instructed Peter and John to go into Jerusalem, where they would meet a man carrying a pitcher of water, whom they were to follow until he entered his house. Greeting him therefore at his home, the two disciples were told to say to him, “The Master saith unto thee, My time is at hand. I will keep the Passover at thy house with My disciples. Where is the guest-chamber, where I shall eat the Passover with My disciples? Then will the man show you a la.ge upper room furnished and prepared. There make ready for us.” John and Peter did as the Lord had bidden them, finding everything as Jesus had foretold, and at the hou.^e designated they prepared for the feast.
When the afternoon was far advanced, Jesus and His disciples repaired to the place provided, and entering the guest-chamber they found everything prepared and they sat down to celebrate the most solemn occasion that had ever transpired in the life of any one of the participants; an occasion so sad that its solemnity has lost none of its impressiveness in the more than eighteen hundred years that have since elapsed. Jesus was the King of Mercy sitting on the throne of gloom, and with heaving bosom from the oppression which a knowledge of His fate produced. He said to His disciples,” With desire I have desired to eat this Passover with you before I suffer. For I say unto you, I will not any more eat thereof till it be fulfilled in the kingdom of God.” Then lifting up the cup filled with wine. He gave thanks and passed it to the disciple who sat next to Him on the right, saying, “Take this, and divide it among yourselves. For I say unto you, I will not drink of the fruit of the vine until the kingdom of God shall come.” The significance of this act is in that He would not participate in any cheer to divert His thoughts from the offering which He was soon to make; that a more royal banquet was prepared and awaiting Him in His Father’s Mansion, whither He would go to celebrate the emancipation from the sins of this world of all who loved Him.
It’ would seem impossible that His disciples could disturb the holy solemnity
of that sacred hour by unseemly wranglings concerning who should be greatest
in that kingdom to which Jesus had now set His footsteps; or that they would
begin a disputation as to who should occupy the chief seat of honor at that
Passover feast, and yet the bonds which bound them to worldly honors were even
now so strong that they would indulge in selfish contention in the presence of their
Master.
Jesus Acts as Servant to the Disciples.
It was customary for Jews on all occasions of feasting to have the feet washed before sitting down to eat, this service being performed by a servant; but at this feast no servant was present, and therefore Jesus improved the occasion to act as servant to His disciples in order to teach them humility, and by an act of supreme condescension reprove them for the vanity which they had displayed. Having explained to His disciples, as He had done once before, how in His Father’s kingdom the lowly shall be esteemed the greatest, and declared to them their appointment to sit as judges of the twelve tribes of Israel, He laid aside His outer garment, and taking up a towel and a basin of water He began to wash the disciples’ feet. They must have felt a pang of conscience as they submitted thus to be made the recipients of their Lord’s lowly service, and could not fail to appreciate the lesson which the act imparted, but no word of remonstrance, no confession of regret, no expression of desire to relieve Jesus of the humility which He took upon Himself was made, until Peter was reached. Then the first exhibition of shame was manifested: “Lord, dost Thou wash my feet?” said Peter; “I, the servant, cannot submit that the Master shall perform such an act of servitude to me. “” What I do,” replied Jesus,” thou knowest not now, but thou shalt know hereafter.” How very like the words He used when John shrank from baptizing Him! But Peter was blind to the purpose which Jesus had, and with a touch of indignation he therefore declared, “Thou shalt never wash my feet.” With a look of sorrowing pity, and of extreme tenderness, and of merciful compassion, Jesus looked up into Peter’s eyes and answered him: “If I wash thee not, thou hast no part with Me.” Ah, Peter, j-ou cannot resist this loving appeal; you cannot withstand this affectionate invitation; you cannot reject this offering of brotherhood in Christ. In a moment Peter’s heart was touched, and the fountain of his loyalty was opened and came pouring out its devotion with the impetuosity of a cataract: “Yes, Lord,” he exclaimed, “if it be a symbol of your love, you may wash not only my feet, but my hands and my head also.” The lesson had borne fruit, for not only Peter but the rest as well saw how this washing performed by Jesus had in it a two- fold significance, teaching not only humbleness and brotherly love, but that it ser’ed also to show the need of purification by daily, yea hourly, cleansing of the heart from evil thoughts, vanities and self ambitions. “If,” said Jesus, in the instructions which He gave after the feet-washing was finished, “I then, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet. For I have given you an example that ye should do as I have done to you.”
The Betrayer at the Feast.
As they sat at the table Jesus, referring again to the act of washing the feet as a symbol of purification, and with appearance of great grief said, “Ye are not all clean, I know whom I have chosen; he who eateth bread with Me, hath lifted up his heel against Me.” The disciples were in ignorance of His meaning until
He spoke plainly. “One of you which eateth with Me, whose hand is with Me on the table, shall betray Me.” In an instant every eye is lifted with profound astonishment, and the faces of the disciples turn in amazement every way, surprise looking on in violent disturbment. What does He mean? Who shall betray Him? How could perfidy find a brooding among His friends? It was an awful assertion, and to gain revealment of the traitorous act each of the disciples ask in great agitation, “Lord, is it I?” But the inquiry brings no answer. What, shall we all lie under the ban of this dreadful imputation? Shall each one regard with suspicion the other? Will He not tell us who tl,iis traitor is, that the innocent may not suffer possible accusing? The suspense is terrible, and Peter can endure it no longer; therefore, knowing the confidential relation which John bore towards Jesus, he begs him to discover if possible who shall be the betrayer. The answer which Christ had withheld from others He vouchsafed to John, whispering, “He it is to whom I shall give a sop when I have dipped.” Having answered the question, Jesus pronounced the unutterable woe that should come upon the traitor, and then extended his hand to dip into the dish. The eye of John was now riveted upon Him; His hand was the focus of every look, thought and expectation of the disciple, who alone of the Twelve knew how the betrayer would be designated. Judas must have sat near Jesus, for when the Master’s hand was withdrawn from the dish it held the sop that was offered to Judas, who, at the same moment, not understanding the significance of the offer, asked, “Lord, is it I?” In a low voice Jesus answered, “Thou hast said,” or, “It is you who shall betray Me,” But, with lowering brow, Jesus continued, “What thou doest, do quickly;” “Whatever be your scheme, and your plotting, do quickly what you have intended. If you have made a bargain to sell my life, keep your bonds: when My eAemies seek Me they shall have no cause to search long, for I am ready.”
Judas could not remain quiet under this arraignment, for though the other disciples, save John, did not understand the meaning of Jesus’ words, Judas felt like one whose crime has photographed itself upon his face, and, hastily rising, he went out without so much as a word of excuse to his brethren.
After Judas had departed, possibly more resolute in purpose to deliver his Master into the power of His enemies, Jesus resumed His discourse with the disciples in a more hopeful spirit, and spoke of how His Father would glorify Him and the blessings which would come from His offering up. Afiectionately, paternally He said to them, “Little children, yet a little while I am with you. Ye shall seek Me, and as I said unto the Jews, whither I go ye cannot come, so now I say to j’ou. A new commandment I give unto you, that you love one another as I have loved 5’ou. By this shall all men know that ye are My disciples if ye have love one to another.”
Peter’s Enthusiastic Loyalty.
Peter, the most emotional, vehement and eager of all the Twelve, anxiously asked,” Lord, whither goest Thou?” But receiving no reply, in a spirit of great fervidncss he continued, “Why, Lord, I am ready to go with Thee, both into
111’, io WHOM I SHAUL, GivH A SOP.” — Frotii the Paiutiiiy l)v tie Ce.spudt-s.
prison and unto death.” Was not this zealous spirit of Peter’s like that of the rich young man, who felt no sacrifice was too great for him to make that he might inherit eternal life, until Jesus asked him to give away his riches? True courage cannot be shown in the absence of peril, nor can devotion be proved except in the presence of sacrifices. Peter, while holding a strong attachment for Jesus, was not yet free from the common weaknesses which influence nine hundred and ninety-nine men out of every thousand, and Jesus would now show him that his profession of sincerity was but the prompting of a momentary impulse, and that under trial he too would be found wanting. Therefore said Jesus to him, “Wilt thou lay down thy life for My sake? Why, I tell thee, Peter, the cock shall not crow this day, before thou shalt thrice deny that thou knowest Me.” Then to the disciples Jesus addressed words of warning, telling them that while they were with Him they lacked nothing, but that now he was to be removed henceforth they must prepare to defend themselves against persecutions. Thinking that Christ spoke literally, they answered Him, “I^ord, behold here are two swords,” but these were not the weapons he meant should be opposed to the enemies of the gospel. L,ess than one sword was enough; no weapon could help them save that alone which proceeded from the word of God.
The Last Discourse.
The supper had now progressed so far that the lamb was next to be eaten, the first courses being of wine, unleavened bread and bitter herbs. The last cup of wine was set before them, when Jesus took up a loaf of bread, and blessing it, gave to each of the disciples a piece, saying, “Take, eat; this is My body, which is broken for you; do this in remembrance of Me.” How solemn must have been the utterance of this injunction, signifying as it did the suffering which He was to endure within another day for the sins of the world. “And He took the cup and gave thanks, and gave it to them, saying, ‘Drink ye all of it; for this is My blood of the New Testament, which is shed for many for the remission of sins; this do ye, as oft as ye do it, in remembrance of Me.’” As ye do it, think of the mercies I have showed, of the sick that I healed, the afflicted that I lifted up into health, the dead that I restored, the cross of agony to which I am to be bound. Think of the thorns in My brow, the lacerations of My flesh under the scourge, the nailed hands and feet, the pierced side, and know ye that this is the sacrifice of which this supper shall be a memorial, to be repeated by Christians in all the ages to come in the life of this world.
The words spoken by Jesus, many of the disciples must have understood as being figurative of his sacrifice, which the supper was to commemorate, else they would have questioned him concerning its significance. It also appears that they now, for the first time, fully comprehended the awful sacrifice He was soon to make, and that no power would be interposed to prevent it. They were, therefore, cast down with sorrow at a realization that He was to be ‘taken away from them. Their grief was not such as that felt by a man who loses a friend, or a parent who loses a child, or a child who loses a parent, To Christians death is robbed of its ji-;si’s (‘.iMM’. ‘I’liic CI’” ‘I’ll IMS ipi-> ii’i.i
(47y)
pangs by faith in a glorious resurrection, and a reunion in a happier country that lies beyond the shadows and the sufferings of this life. The loss of Jesus was to the disciples a loss of God; they had not yet that consoling and soul-uplifting conception of Jesus which we have; the Church that should impart that faith was only in process of building; the foundation stone had been laid and the superstructure begun; but its sanctuaries were still unfinished. Having, therefore, compassion on the friends who had followed Him thus far, He would cheer them with parting words of condolement: “lyCt not your hearts be troubled; ye believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so I would have told you. And if I go to prepare a place for you, I will come again and, receive you unto Myself; that where I am, there ye may “be also. These things I have spoken unto you, that in Me ye might have peace. In the world ye shall have tribulation, but be of good cheer: I have overcome the world.”
Thomas and Philip could not yet understand Him; their faith was not yet established; they had no comprehension of the resurrection into eternal life through the life that Jesus was to give, and, therefore, they asked the way which led to Him, and a revealment of the Father. Jesus answered,” I am the way; follow My teachings, and you will hi ve a guide that will not mislead you. If ye had known Me ye should have known My Father also; he that hath seen Me hath seen the Father. I will nc t leave you comfortless. I will come to you, for My Spirit will be to you a constant consolement. Yet a little while, and the world seeth Me no more; but ye shall see Me in the encouragements which you will derive from a remembrance of Me and My promises. Peace I leave with you; My peace I give unto you. If ye loved Me ye would rejoice because I said I go unto My Father, there to prepare a place for you in which we shall meet to abide together
forever.
On the Way to Gethsemane.
It was now late in the evening, and the supper being ended, Jesus arose and with His disciples went out into the night and towards the Garden of Gethsemane, which was something more than half a mile from the walls of the city and just across the brook Kedron. This beautiful spot, shaded with orchards of olive, fig and pomegranate, was a place frequently resorted to by Christ and His disciples, and as the night was one of merry-making in Jerusalem, as it was a night of gloom and sorrow to Jesus, He repaired to the garden to spend the hours in preparation for the awful event of the morrow.
As Christ and the eleven passed out of the chamber where they had eaten the Passover, He resumed His discourse, and probably drawing the simile from a fruitful vine which He saw on the way, said to his followers,” I am the true vine, and My Father is the husbandman.” Comparing His disciples wdth the branches. He warned them that if they bore no fruit, then would they be cut off from the (4«U rewards which He had promised to give those who faithfully served Him; but that if they were productive of good works, then would they be encouraged by an increase of faith to continue steadfast in doing the will of God and in the spreading of the gospel.
“I would have you know,” said Jesus, “that as I have been persecuted so will you be, but you should bear everything for My sake, because while you recognize Me as Master, yet I so love you that you shall bear to Me the relation of iriends. I have been hated without cause, and the prejudice of the Jews which has assailed Me, and which pursues Me to the death, will continue against you. They shall put you out of the synagogues; yea, the time cometh, that whosoever killeth you will think that he doeth God -service. A little while, and ye shall not see Me; and again, a little while, and ye shall see Me, because I go to My Father.”
The disciples wondered what He signified by declaring that after His disappearance they should see Him soon again, but Jesus did not see proper to tell them plainly that after His crucifixsion He would appear to them, and that they should be the happy witnesses of His ascension. He preferred to merely arouse their curiosity now, in order that they should become more impressed with the truth of all He had told them, when they saw the fulfillment of his words. After talking thus with His disciples, Jesus lifted His voice in prayer, praising God for the glory which was about to be manifested by His offering up. And He prayed fervidly for His disciples, that they might ever remain so faithful that their union in Him should be forever indissoluble; and as He had been sent into the world, so had He sent the disciples upon a mission of like mercy, which He petitioned God to sanctify.
Whether the latter portion of Jesus’ discourse was delivered on the way to Gethsemane, or in the room where the Passover was celebrated, must continue to be a subject for dispute; but the import of His teachings and affectionate counsel and comfortings cannot be impaired by the indefiniteness of the place where He delivered them.