Section 95 — A Dictionary of Christ and the Gospels

The figure of 1 Co o?- 8 niay refer to an actual celebration of the Chriitian Passover in the Corinthian Church, for we know- that in the middle of the ind cent. Easter was the most im- portant annaal festival of the Catholic Church, and there is no evidence of its having been introduced after the Apostolic age. The great Qnartodeciman controversy (c. 165 a.d.) was not con- cerned with doctrinal differences, but with the date on which the universal Christian feast was to be held — whether the .Jewish date. Xisan 14, or the Sunday of Easter week. Xo inference can be drawn from it as to the connexion between the Eucharist and the Passover, inasmuch as the (."hristian Passover was not a memorial of the Passovor only, but of redemption in which Christ's death and resurrection both were the essential factors. The Supper would be at most one element in the celebration, and possibly had little direct Paschal significance. The Church of the last half of the '2nd cent, assumed that there was agreement among the four Evangelists with regard to the time of Christ's death, and apparently accepted the Synoptic chronology, Origen and Eus*bius making definite attempts to bring Jn. into con- formity with the other Gospels. Zahn, however, holds that the Qnartodecimans interpreted the latter in accordance with the former {Ge>ch. XT Kan. i. 1. 191). For a (uBer discussion, with older literature, see Zabn, op. cit. i. 1. 150-192: J. Dnmimond, CharacUr and Authorship of Fourth tfo*p«/. 444-513 : Stanton, TTif Oonptl* (IK ni'torical Documtnt*. 173—197; Preuschen in PRE^ xiv. 7'25-734 takes a different view.

The easiest explanation of this conflicting evi- dence is that Je.«us did not eat the regular Passover feast with His disciples, but that He did eat a meal by anticipation on Nisan 13. the night before the regular Jewish celebration, which was in some sort a keeping of the Passover by this little group (but see Robinson, art. -Eucharist' in Encyc. Bihl. i. § 3). The words of Jesus in Lk 22i'5 ^^ become intelligible when we remember what the Passover meant, and also His method in promulgating His Kingdom. Passover was the greatest national feast, gathering into itself whatever was most sacred in the religious life of Israel. It was the memorial of national redemption. Through its families — each a part of the larger whole — Israel entered annually into renewed covenant relationship with Jehovah, who had graciously preserved and ran- somed the people. It was a sacrificial feast allied with the shelamim or peace-offerings. The sprinkled blood denoted atoning efficacy (v. Orelli, ' Passah.'

LORD'S SUPPER

in PRE^ xiv. ; art. ' Passover ' in Hastings' DB iii. and in Jeioish Encyc). Now Israel is on the point of being transformed. A new redemption is to be completed. Jerusalem and the Temple, with its bloody sacrifices and ritual worship, are soon to disappear. But while the Messiah is abrogating the letter of the old, He fulfills its spirit. He is supplying new wine-skins for the new wine. Just as He has provided the new Israel with a new conception of worship (Mt 0'-^*, Jn 42i--'-4), a new standard of righteousness (Mt 51'-"^}, and a reinter-

pretation of the Sabbath (Mk 223-36 S^-s), so now He transfigures, while yet He preserves the identity of, the central institution of Israel's national life. By ' a masterpiece of practical skill as a teacher ' Jesus enshrines, in this symbolic action, for the spiritual representatives of the new Israel, the memory of its ransom through the death of Mes- siah, whereby a new covenant relationship with Jehovah is possible. 4. The Institution.— Mk l422-2«, Mt 2G2&-3", Lk

2215-20, 1 Co ll-'3-2«.

1 Co

ICo

1 Co

Mk Mt Lk 1 Co

Mk Mt

And as they were eatinff

And as they were eatinj^

And

In the night in which He was betrayed

He brake it and pave to them

He took bread and when He had blessed

.Tesus took bread and blessed

He took l)read and when He had pivcn thanks

the Lord Jesus took bread and when He had given thanks

and said, Take ye this is my body

And brake it and He gave to the disciples and said, Take eat this is my body

He brake it and gave to them saying this is my body which is given for you

He brake it and said this is my body which is tor you

This do in remembrance of me.

This do in remeuibrance of me.

And He took a cu]) and when He had given thanks He gave to them and they all drank of it. And He said unto them

And He took a cu]) and And the cuf)

And the cup

This is (covenant)

For this is (covenant)

This cup is the new covenant in

which is shed for many

which is shed for many unto remission of sins

which is shed for you

gave thanks and gave to them saying drink ye all of it

in like manner after supper saying in like manner after

supper

my blood of the covenant my blood of the covenant my blood my blood

Verily I say unto you I will no But I say unto you I will not Lk (v. IS) For I say unto you I will not Mk Until that day when I drink it new