The O.T. Passover was of the Lord. The Angel of the Covenant gave the directions respecting its institution to Moses. These are on record in Exodus 12. The main parts of it had to do with the lamb, with the sprinkling of the blood, with the unleavened bread, and the bitter herbs. In addition, Israel was to be ready to leave Egypt, on a certain night of full moonlight. Not an hoof was to be left behind and it is recorded that no dog in Egypt barked at them. The One who led them out closed the mouths of the dogs. It is probable that they left Egypt in the order to which reference is made in Psalm 80 — “In Ephraim’s and Benjamin’s and in Manasseh’s sight, come for our salvation”. The Angel led them in the right way. At the Red Sea, He commanded Moses to use the rod of God. The children of Israel passed over to the other side on dry ground. In the morning-watch, the Angel in the pillar of the cloud looked out on Pharaoh and his host. Leviathan was given to be meat unto the folk in wilderness that live. This account will suffice regarding the origin of the paschal supper, and the Exodus of Israel. The Lord was pleased to manifest Himself as being glorious in holiness, fearful in praises, doing wonders.
When the public ministry of the Saviour, in the days of His flesh, was near its end, He sent Peter and John to arrange for the observance of the Passover. The Lord, in His providence, opened the way for an upper chamber to be in readiness, and Peter and John made ready the Passover. When even was come, the Saviour and the disciples took their places at the table, reclining, each of them on the left elbow, as was customary at the time. But there was an omission of the foot-washing. The account of this is given in John 13:1-17. The Saviour rose from the table, and took the basin of water, and the towel. He washed their feet. We do not here refer to Peter’s objections, but the Saviour duly replied to them. What the Saviour said to them is left on record from v. 12 onwards. He gave them an example. The last official Passover of the O.T. Dispensation was then held. This may suffice for our reference to it at present. The Saviour previously said, “With desire have I desired to eat this passover with you before I suffer.” And now this took place. Thereupon, He took bread, and having given thanks. He broke it, and gave it to them, saying, “This is My body broken for you. This do in remembrance of Me.” The Saviour then took the cup, called by Paul in 1 Cor. 10., “the cup of blessing,” and gave it to them to divide it among themselves. It is in connection with this institution of the Lord’s Supper that we find the words in the Gospel of Matthew, chap. 26, v. 29: “For I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s Kingdom.” We conclude that these words mean much the same as the expression in Acts 2:42, namely, the “breaking of bread.” On the day of Pentecost, Peter was led to open up the meaning of the oracle in Joel, as to “calling on the name of the Lord,” and to do the same regarding Psalm 16 and Psalm 110. These holy oracles were made precious, doubtlessly, to Peter and the other apostles, and to the spiritually-minded followers of the Saviour with Peter. They got a deeper insight than ever into the holy treasure brought before them by Peter. Three thousand were converted and these were duly baptised, as signifying and sealing that the eternal Father of the Saviour was their Father in Christ; and they had sealed to them that the beloved Son was — as the Head of the church, now in glory — their Forerunner, that indeed He was the gospel substance of the “better hope” by which they were brought nigh to God; and the Holy Spirit Who made new creatures of them, now dwelt in them. So they got in the gospel a spiritual Lord’s Supper: also a sacramental Lord’s Supper, called the “breaking of bread.” Now, as far as we may offer a view of the words of the Saviour regarding His “drinking of the fruit of the vine” in His Father’s kingdom, we regard the words as meaning His having spiritual communion with them, and their having spiritual and sacramental communion as occasion arose, with Christ. The Saviour supped spiritually with them, and saw of the travail of His soul and was satisfied. There are many other references in the New Testament, directly or indirectly, to the expiatory sacrifice of Christ, and to the Lord’s Supper. In 1 Cor. 5:7, we read, “Christ our passover is sacrificed for us: therefore let us keep the feast . . . with the unleavened bread of sincerity and truth.” Again, in the book of Revelation, we read of John being in the Spirit on the Lord’s day, and of his receiving the revelations which he was led to record in that book. Did not the glorified Head, having the keys of hell and of death, drink new wine with John in His Father’s kingdom — and John with the Saviour?
Now, in the holy providence of the Lord, we have come to the beginning of a New Year. Let us enquire at the Lord’s footstool whether we have, by abounding grace, an interest for eternity in the unsearchable riches of Christ. What riches Peter enjoyed once he was known of Christ, specially let us say, on the day of Pentecost, and onwards; and what untraceable riches are in his epistles! What spiritual wealth John was granted, and Paul! Out of the Saviour’s fulness they received: and all getting like precious faith with them are — all of grace — rich toward God. What hast thou that thou didst not receive? May we, with God-given humility be like-minded with believers in all ages; and, where this is so, such become kings and priests unto God, and unto the Lamb.
D. A. MacF.