Such views and feelings, which, no doubt, all truly spiritual Israelites shared, gave its

meaning to the Paschal feast at which Jesus sat down with His disciples, and which He

transformed into the Lord's Supper by linking it to His Person and Work. Every sacrifice,

indeed, had prefigured His Work; but none other could so suitably commemorate His

death, nor yet the great deliverance connected with it, and the great union and

fellowship flowing from it. For other reasons also it was specially suited to be typical of

Christ. It was a sacrifice, and yet quite out of the order of all Levitical sacrifices. For it

had been instituted and observed before Levitical sacrifices existed; before the Law was

given; nay, before the Covenant was ratified by blood (Exo 24). In a sense, it may be

said to have been the cause of all the later sacrifices of the Law, and of the Covenant

itself. Lastly, it belonged neither to one nor to another class of sacrifices; it was neither

exactly a sin -offering nor a peace-offering, but combined them both. And yet in many

respects it quite differed from them. In short, just as the priesthood of Christ was a real

Old Testament priesthood, yet not after the order of Aaron, but after the earlier,

prophetic, and royal order of Melchisedek, so the sacrifice also of Christ was a real Old

Testament sacrifice, yet not after the order of Levitical sacrifices, but after that of the

earlier prophetic Passover sacrifice, by which Israel had become a royal nation.

As the guests  125 gathered around the Paschal table, they came no longer, as at the first

celebration, with their 'loins girded,' with shoes on their feet, and a staff in their hand--

that is, as travellers waiting to take their departure.

On the contrary, they were arrayed in their best festive garments, joyous and at rest, as

became the children of a king. To express this idea the Rabbis also insisted that the

Paschal Supper--or at least part of it --must be eaten in that recumbent position with

which we are familiar from the New Testament. 'For,' say they, 'they use this leaning

posture, as free men do, in memorial of their freedom.' And, again, 'Because it is the

manner of slaves to eat standing, therefore now they eat sitting and leaning, in order to

show that they have been delivered from bondage into freedom.' And, finally: 'No, not

the poorest in Israel may eat till he has sat down, leaning.' But, though it was deemed

desirable to 'sit leaning' during the whole Paschal Supper, it was only absolutely

enjoined while partaking of the bread and the wine. This recumbent posture so far

resembled that still common in the East, that the body rested on the feet. Hence, also,

the penitent woman at the feast given by Simon is said to have 'stood at His feet,

behind,' 'weeping' (Luke 7:38). At the same time, the left elbow was placed on the table,

and the head rested on the hand, sufficient room being of course left between each

guest for the free movements of the right hand. This explains in what sense John 'was

leaning on Jesus' bosom,' and afterwards 'lying on Jesus' breast,' when he bent back to

speak to Him (John 13:23,25).

The use of wine in the Paschal Supper,126 though not mentioned in the Law, was strictly

enjoined by tradition.

According to the Jerusalem Talmud, it was intended to express Israel's joy on the

Paschal night, and even the poorest must have 'at least four cups, though he were to

receive the money for it from the poor's box' (Pes. x. 1). If he cannot otherwise obtain it,

the Talmud adds, 'he must sell or pawn his coat, or hire himself out for these four cups

of wine.' The same authority variously accounts for the number four as either

corresponding to the four words used about Israel's redemption (bringing out,