Mark 14:12
On the first day of the Feast of Unleavened Bread, when the Passover lamb was to be sacrificed, Jesus' disciples asked Him, "Where do You want us to prepare for You to eat the Passover?"
A Secret RendezvousAlexander MaclarenMark 14:12
Significance of the PassoverA. H. Currier.Mark 14:12
The New PassoverAlexander MaclarenMark 14:12
The PassoverA. H. Currier.Mark 14:12
The PassoverA. Rowland Mark 14:12
The Passover, a Typical ObservanceG. F. MacLean, D. D.Mark 14:12
The Betrayal by JudasJ.J. Given Mark 14:1-11, 18-21, 43-50
BetrayalR. Green Mark 14:10, 11, 17-21, 43-52
Preparing for the PassoverA.F. Muir Mark 14:12-16
The Paschal SupperE. Johnson Mark 14:12-21
The Old Dispensation Merging in the New. -J.J. Given Mark 14:12-17, 22-25
The Lord's SupperR. Green Mark 14:12-16, 22-26

The festival of "unleavened cakes," or "unleavened bread," commenced on the night of the 14th of Abib or Nisan (Exodus 12:16) after sunset; that day, corresponding to our 16th of March, was therefore popularly called the first of the festival, because it was the preparation day for it. This preparation of the Passover, i.e. the killing of the lamb, etc., had to take place between three and six o'clock, the ninth and twelfth hours of the solar day. "Sacrificed," or "killed," has the force of "accustomed to sacrifice or kill." The room was to be "furnished," literally "strewn," i.e. the tables and couches were to be laid; and it was to be ready, i.e. cleansed, etc., in conformity with ceremonial purifications. A considerable amount of work had to be carefully gone through ere all things would be ready. The lamb, unleavened bread, bitter herbs, wine, and "conserve of sweet fruits," had to be purchased; the lamb had to be slain by the officiating priest in the temple; and then it had to be roasted with the herbs. From the circumstances connected with this preparation in the case of Christ and his disciples we see -

I. THE REPRESENTATIVE HEADSHIP OF CHRIST. The disciples looked to him for direction. They spoke of him, and not themselves severally, as being about to observe the Passover, which indicated, not that they themselves were not going to observe it, but that they ranged themselves under him as constituting, so to speak, his household· That they should have to seek his direction at the last was no proof of carelessness, but only of habitual dependence upon him; and it pathetically suggested how closely their circumstances corresponded with the typical character of the first celebrants, who as strangers and sojourners partook of the hasty feast. Fittingly enough, he who sought at birth the shelter of an inn, goes to such a place to observe the Passover with his disciples, in a separate and distinct capacity from that of any other household in Israel. They were to ask, "Where is my guest-chamber?" it was he who was to entertain.

II. His REGARD FOR THE OBSERVANCES AND INSTITUTIONS OF THE LAW. This is shown in the careful attention he gave to the details of the feast. Whether the arrangements made were due to the exercise of supernatural foresight, or merely to the natural forethought and human care of Christ, it is impossible to determine. In the former case, the "man bearing a pitcher of water," who was to meet them, would be indicated as a Divine token; in the latter, the man would be simply arranged for with the master or "goodman" of the hostelry. Either way, the feast was really prepared for by Christ, and no regulation was neglected. When the poverty, homelessness, and personal danger of the Savior are remembered, his observance of the Passover will be seen to possess an emphasis and intention quite special.

III. THE CONTINUITY IN WHICH THE "LORD'S SUPPER" STANDS. It was a "moment" or stage of the Paschal feast, and therefore a portion of the same celebration. Doubtless the feast would be protracted, or at any rate the actual eating of the lamb would be distinguished in time from the partaking of the bread and wine, which came a little later, as a new commencement after Judas had withdrawn at the bidding of the Master. In this way the retrospective character of the eating and drinking is quite natural. The two great feasts of Judaism and Christianity are thus vitally connected, the new celebration being a survival of the old one, and a perpetuation of its spiritual meaning. In such instances do we see the continuity of essential ideas, observances, and institutions throughout the varying phases and progressive stages of religious development.

IV. THE SPIRITUAL PREPARATION OF CHRIST FOR THAT WHICH THE PASSOVER SYMBOLIZED. It is just in the attention to these minute details, paid by One to whom in general the "spirit" was ever of so much more consequence than the "letter," that the inward preparedness of the Savior is suggested for his great sacrifice. The whole typology of the sacred festival had been spiritually realized by him, and its connection with his own death. In Matthew's Gospel this foreboding consciousness of doom, elevated into a higher mood by spiritual willinghood, is expressed: "The Master saith, My time is at hand," etc. - M.

When they killed the Passover.
No other festival was so full of typical meaning, or pointed so clearly to "good things to come" (Hebrews 10:1).

I. It was a FEAST OF REDEMPTION, foreshadowing a future and greater redemption (Galatians 4:4, 5).

II. The victim, A LAMB WITHOUT BLEMISH and without spot, was a striking type of "the Lamb of God that taketh away the sin of the world" (John 1:29; 1 Corinthians 5:7; 1 Peter 1:19).

III. SLAIN, not by the priest, but by the head of the Paschal company, the blood shed and sprinkled on the altar, roasted whole without the breaking of a bone, it symbolized Him who was put to death by the people (Acts 2:23), whose blood during a Paschal festival was shed on the altar of His cross, whose side the soldier pierced, but break not His legs (John 19:32-36).

IV. EATEN AT THE SACRIFICIAL MEAL (peculiar to the peace offering) with bitter herbs and unleavened bread (the symbol of purity), it pointed to that one oblation of Himself once offered, whereby Christ has made us at peace with God (Ephesians 2:14, 15), in which whosoever truly believes must walk in repentance and sincerity and truth (1 Corinthians 5:7, 8).


(G. F. MacLean, D. D.)

The Passover, commemorating the exodus of the children of Israel from Egypt, was the annual birthday of the Hebrew nation. Its celebration was marked with a popular joy and impressiveness suited to its character. The time of its observance was the fourteenth of the month Abib, called Nisan after the Babylonish captivity. It corresponded to that part of our year included between the middle of March and the middle of April. It is the fairest part of the year in Palestine. Fresh verdure covers the fields, and innumerable flowers of brightest tint and sweet perfume bedeck the ground. The fields of barley are beginning to ripen, and are almost ready for the sickle. To crown all, the moon, the Paschal moon, is then at the full, and nightly floods with splendour the landscape. As early as the first of the month, Jerusalem showed signs of the approaching feast. Worshippers from all parts of Palestine and other countries began to arrive, in increasing numbers, down to the very day of the Passover. They came in companies of various sizes, in family groups, in neighbourhood groups, in bands of tens, twenties, and hundreds. The city was filled to overflowing, and thousands encamped in tents in the environs. Josephus says that more than two-and-a-half millions of people gathered at Jerusalem in the time of Nero to attend the Passover. Universal hospitality was shown. Wherever a guest chamber could be found, it was thrown open. The only recompense allowed or taken was that the occupant of the apartment might leave behind for their host the skin of the Paschal lamb and the earthen vessel used at the meal.

(A. H. Currier.)

I. CONSIDERING THE EVENTS AND CIRCUMSTANCES ATTENDING ITS ORIGINAL INSTITUTION (Exodus 12) we may say, in general, that it signified deliverance through the lamb. The angel of death entered not where its blood was sprinkled. It declared that the corruption incurred in Egypt was expiated.

II. But the meaning of the Passover was not exhausted in the idea of atonement. For it consisted not only in the slaying of the lamb and the offering of his blood, but in THE JOYFUL EATING OF IT. The wine at the feast was a symbol of its blood. The quaffing of this as a cup of refreshment, and the feeding upon the savoury flesh, expressively indicated that it was the privilege of God's reconciled people not only to be saved from death by the lamb, but to receive from it conscious satisfaction, joy, and strength. They felt the benefit of His surrendered life in all their renewed and quickened powers.

III. LEAVEN, AS PRODUCING FERMENTATION, WAS A SYMBOL TO THE JEWS OF CORRUPTION. It represented the influence of idolatrous Egypt, which they were utterly to put away. Unleavened bread, therefore, was an emblem of purity. It signified that they who ate it had put away sin.

IV. THE BITTER HERBS ARE EMBLEMATICAL OF THE TRIALS AND DISCIPLINE WHICH FORM AN ESSENTIAL AND WHOLESOME PART OF THE CHRISTIAN LIFE. Such trials are shadows made by the light. They are inseparable accompaniments of the gospel in its work of subduing the world to submission to Christ.

(A. H. Currier.)

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