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15 And he said unto them, With desire I have desired to eat this passover with you before I suffer:
This was equivalent to saying,
"When the Passover is fulfilled in the kingdom of God I will eat of it."
Hence we find its restoration testified by Ezekiel in these words:
"On the fourteenth day of the first month ye shall have the Passover a feast of seven days; unleavened bread shall be eaten. And upon that day shall the Prince prepare (by the priests who offer his burnt-offerings and his peace-offerings, 46:2) for himself and all the people of the land, a bullock for a sin-offering. And seven days of the feast he shall prepare a burnt-offering to Yahweh, seven bullocks and seven rams without blemish, daily the seven days; and a kid of the goats daily, for a sin-offering.
And he shall prepare a meat-offering of an ephah for a bullock, and an ephah for a ram, and a hin of oil for an ephah. And in the next verse the feast of tabernacles is thus referred to: "In the seventh month, on the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin-offering, according to the burnt-offering, and according to the meat-offering, and according to the oil."
The reader will observe, however, that the Passover is a feast for Israel's observance, not for that of the nations. The Prince, or High Priest, is to prepare it,
"for himself, and for all the people of the land,"
that is, of Palestine; because the passover is the memorial of the deliverance of the Twelve Tribes and their rulers from the power of all that hate them. In this deliverance, when it is fulfilled in the Kingdom of God, the nations are punished after the manner of the Egyptians; becoming a sacrifice at the hand of the destroyer, while he passes over Israel whom he comes to save.
The Passover is the Fourth of July for Israel-the anniversary of the independence of their nation; which can only be celebrated by those Gentiles in the Age to Come who acquire citizenship in their land.
Herald of the Kingdom and Age to Come, Dec 1854
16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.
From this, then, it is clear, that the passover was prophetic of what is to be fulfilled in the kingdom of God. Has that kingdom come? If it has, as some very erroneously affirm, then Christ has eaten another passover, and has again drank of wine with his apostles; for he said he would do so when the kingdom had come. But no man in his senses will affirm this.
Another passover could not be celebrated till a year after; so that Jesus could not eat it with his disciples before that. Where is the testimony to his eating it with them then? There is none; but much of a contrary nature every way. The gracious declaration of Jesus is, I will eat of this passover, and drink of the fruit of the vine, with you in the kingdom of God when it shall be come. He did not say, when you shall go to the kingdom beyond the skies, but when the kingdom shall come, which he had taught them to pray for.
It is perfectly ridiculous to talk about the kingdom having come, and of the apostles being on their thrones. To affirm this proves that the professor is totally ignorant of the gospel. A pretty sitting upon thrones it was, when they were all arraigned at the bar, condemned, imprisoned, and scourged, for preaching the gospel of the kingdom in the name of Jesus!
What havoc the apostasy has made with the truth! The gospel preaches no such stuff as this. It treats of a kingdom which the God of heaven shall set up in Judea, which shall never be removed from thence; in which the whole twelve tribes shall rejoice; which the saints of all ages shall possess; and which shall rule over all. Its elements at present are all scattered. It is not a matter of fact; but a thing of hope, in which only they rejoice who believe the promises made of God to the fathers.
The passover must be restored before it can be eaten of by Christ and his apostles in the kingdom of God. This is one of the things to be re-established at "the restitution of all things;" and the law of its restoration is in the following words...:
"In the first month, in the fourteenth day of the month, ye shall have the passover, a fast of seven days; unleavened bread shall be eaten. And upon that day shall (Messiah) the Prince prepare for himself and for all the people, of the land a bullock for a sin offering" Ezek. 45:21-22).
This was spoken by the prophet to Israel of the fourteenth generation concerning the observance of the passover by Israel of the generation contemporary with the "restoration of the kingdom again to Israel" when it should be constituted under the Prince. Moses' law said all about the observance of the passover before the Prince appeared; but as Moses ceased to be the lawgiver when He came, a New Code is revealed through Ezekiel which will become the law of the kingdom under Shiloh.
When Ezekiel's passover is observed at Jerusalem, Christ will be there, the apostles also, Abraham, Isaac, and Jacob, and all the prophets, and many from the four winds of heaven -- all of them the first-born redeemed from the earth, saved by the sprinkled blood of the true paschal lamb of God, and who shall find themselves in Canaan as inheritors of its attributes; celebrating their own redemption, and the overthrow of all their enemies by the Lord Jesus at his revelation in flaming fire, attended by the angels of his power.
The bread and wine of "the Lord's Supper" are the remains of the passover, which are to be shared by the circumcised of heart and ears, until Christ comes in power and great glory.
I am informed by a Jew, that when they eat the passover they eat no lamb, but have a dry bone of one on a dish; and that all who celebrate take hold of the lip of the dish, and unitedly offer a petition. This is remarkable. They have slain the true lamb, which believers of the gospel feed upon; while only a dry bone remains to them, strikingly illustrative of themselves.
Faith in the Lamb of God supplies the absence of the lamb in the Lord's supper. The broken bread and poured out wine, memorialize His sacrifice for believers; and the testimony, "this do in remembrance of me until I come," keeps alive the hope of His appearing in the Kingdom of God. When hope becomes a reality, the supper will give place to the passover; for when Christ is come, the memorial of His coming ceases to be prophetic of the event.
Elpis Israel 2.4.
20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.
The "validity" of the breaking of bread depends upon the reality of our recollection of the Lord, and not upon the time or the place of our meeting nor upon the chemical quality of the bread or wine we use. If a brother thinking otherwise is willing to conform to the wholesome practice of the brethren in the matter, let him alone. If he sought to enforce his views on them, you could not submit.
21 But, behold, the hand of him that betrayeth me is with me on the table.
They understood it enough to join in an earnest repudiation of such an idea; but not enough to realize that it was an actual impending catastrophe. So little affected were they by it in this sense, that when the immediate sensation caused by it had subsided, they began to discuss among themselves the positions they were severally likely to have in the kingdom which they thought was about to be established -- a discussion not the most dignified as regards the spirit leading to it.
It was a spirit of emulation -- an uncircumcised, short-sighted, petty spirit. There was actually "a strife among them which of them should be accounted the greatest." So little yet did they "know the manner of spirit" belonging to the mighty matter to which they had been called.
How greatly must this deficiency of theirs have aggravated the Lord's trouble -- to think that his very own disciples, in the very crisis of his approaching agony, should be debating a question such as should never be raised among saints at any time. In his greatness, he was able to excuse them. They were not yet what they would be by-and-bye, and what they became when the Spirit gave them understanding.
Nazareth Revisisted Ch 52
31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
Christ probably meant that the authorities who were plotting his destruction would try to corrupt the fidelity of the disciples one by one, should Judas fail them, and that Peter would be in special danger from such a process -- in more danger than the others it would seem, for he prayed specially for Peter that the temptation might not be too much for him.
That Peter was weak was shewn in his denial of Christ at the last moment. Was Christ's prayer on his behalf of no avail then? We are in every way debarred from coming to such a conclusion. Peter did not prove the traitor which he might have done. And when he stumbled into a momentary denial, he stumbled out as quickly, and washed away his guilt in tears. His faith did not fail him as it might have done had the Lord not prayed for him.
Nazareth Revisited Ch 52
35 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
Their every want had been liberally supplied by those among whom they had laboured in his name, as he had told them.
36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.
He meant that for a time, the divine protection that had guarded them all in their mutual labours was to be withdrawn, in consequence of which he (the shepherd) would be "smitten," and they (the sheep) would be scattered, as it was Written (Zech. xiii. 7).
The violence of the enemy would prevail in his destruction; and for the moment, he would be in the category of captured felons -- than which there is no lower point of degradation and helplessness.
38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough.
In his own mental agony, and in their obtuseness of understanding, he did not enter upon explanations. He simply waived the subject in the vague response: "It is enough."
Nazareth Revisited Ch 52
61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.
Moses does not say "Whosoever shall deny that prophet shall be cut off", but whosoever will not hearken to "that prophet", in the sense of ultimately receiving and submitting to him, shall be destroyed.
His disciple Peter, under great pressure gave way to the temptation to deny him for a moment. It was but a moment. Immediately "he went out and wept bitterly". And is there no such thing as forgiveness? Is not the God of Israel a gracious God, forgiving iniquity and transgression?
Bro Roberts - Was Jesus of Nazareth The Messiah?