The Passover Lamb and the Eucharist
Unveiling the Mystery of Salvation and the Taste of Heaven
Drawing from the works of scholars like Scott Hahn, in his book 'The Fourth Cup: Unveiling the Mystery of the Last Supper and the Cross,' and Brant Pitre, in his book 'Jesus and the Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper,' this article explores the deep connections between the Passover, the Last Supper, and the Eucharist.
The Passover and the Eucharist are deeply connected in both Jewish and Christian traditions, revealing the intricate tapestry of God's plan for salvation. By examining the Passover lamb's sacrifice and its parallels with the crucifixion of Jesus, the connections between the manna in the desert and the Eucharist, and the Eucharist as a foretaste of heaven, we can gain a profound understanding of the spiritual significance of these events and their implications for believers today.
The Passover Lamb and the Crucifixion of Jesus
The Passover commemorates the liberation of the Israelites from slavery in Egypt. The central aspect of this event is the sacrifice of a spotless lamb to protect the Israelites from the Angel of Death. This sacrifice foreshadows Jesus' crucifixion, often referred to as the true "Lamb of God" who saves humanity from spiritual death and the bondage of sin.
There are several striking similarities between the Passover lamb's sacrifice and Jesus' crucifixion, which underscore their connection:
Timing: Both events occurred on the 14th of Nisan, with Jesus' crucifixion coinciding with the time when the Passover lambs were being sacrificed in the Temple. As mentioned in John 19:14 (RSV-CE), "Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, 'Behold your King!'"
No broken bones: Just as the Passover lamb's bones were not to be broken (Exodus 12:46), Jesus' legs were not broken during his crucifixion. John 19:32-36 (RSV-CE) describes this fulfillment of the scripture "Not one of his bones will be broken" (quoting Psalm 34:20):
"So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness—his testimony is true, and he knows that he tells the truth—that you also may believe. For these things took place that the scripture might be fulfilled, 'Not a bone of him shall be broken.'"
The shedding of blood: The blood of the Passover lamb protected the Israelites from the Angel of Death, as described in Exodus 12:7 (RSV-CE), "And they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat them." Exodus 12:12-13 (RSV-CE) further explains the significance of the blood: "For I will pass through the land of Egypt that night, and I will smite all the first-born in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the Lord. The blood shall be a sign for you, upon the houses where you are; and when I see the blood, I will pass over you, and no plague shall fall upon you to destroy you, when I smite the land of Egypt." In contrast, Jesus' blood shed on the cross is seen as the source of salvation for believers, providing forgiveness of sins and liberation from spiritual death (Ephesians 1:7, Hebrews 9:22, 1 John 1:7).
The purpose of the sacrifice: The Passover lamb's sacrifice served to protect the Israelites from God's judgment and liberate them from slavery. Similarly, Jesus' crucifixion saves believers from spiritual death and liberates them from the bondage of sin.
The sacrificial lamb as a symbol of innocence: The Passover lamb was without blemish (Exodus 12:5), symbolizing purity and innocence. Jesus, who was without sin (Hebrews 4:15, 1 Peter 2:22), embodies these qualities as the unblemished lamb. His innocence is highlighted during his trial when Pontius Pilate finds no fault in him (John 18:38, 19:4, 19:6).
Manna in the Desert and the Eucharist
In the Old Testament, God provided the Israelites with manna, heavenly bread, during their journey through the desert towards the Promised Land (Exodus 16). This miraculous sustenance foreshadows the Eucharist, in which Jesus, as the true bread from heaven, offers his body and blood for the spiritual nourishment and eternal life of believers (John 6:32-35, 6:51).
The Jewish expectation that the Messiah would bring back the manna as a sign of divine favor and a harbinger of the Messianic Age is found in both biblical and extra-biblical sources, such as 2 Baruch 29:3-8:
"And it shall come to pass when all is accomplished that was to come to pass in those parts, that the Messiah shall then begin to be revealed…And it will happen at that time that the treasury of manna will come down again from on high, and they will eat of it in those years because these are they who will have arrived at the consummation of time."
This expectation further strengthens the connection between Jesus and the Eucharist, as Jesus identifies himself as the new manna that brings eternal life.
The Eucharist as a Taste of Heaven
The manna in the desert was said to taste like honey (Exodus 16:31), and the Promised Land was often referred to as a land flowing with milk and honey (Exodus 3:8, 3:17). This connection between manna and honey symbolizes the divine sweetness and nourishment that God provides to His people.
The Eucharist, as the true manna from heaven, also represents a foretaste of the heavenly banquet that awaits the faithful in the afterlife. By partaking in the Eucharist, believers enter into a realm of heaven on earth, experiencing a taste of the divine presence and communion with God. This intimate encounter with the divine is beautifully expressed in John 6:51-58 (RSV-CE), where Jesus proclaims:
"I am the living bread which came down from heaven; if anyone eats of this bread, he will live forever; and the bread which I shall give for the life of the world is my flesh. Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so he who eats me will live because of me. This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live forever."
Conclusion
The intricate connections between the Passover lamb and Jesus' crucifixion, the manna in the desert and the Eucharist, and the Eucharist as a foretaste of heaven reveal the continuity and fulfillment of God's plan for salvation throughout history. Through these connections, believers can come to a deeper understanding of the significance of the Eucharist and the transformative power of Jesus' sacrifice.
By consuming the body and blood of Christ in the Eucharist, the faithful are reminded of their liberation from the bondage of sin and their journey towards eternal life in heaven. As the true Paschal Lamb and the living bread from heaven, Jesus invites believers to partake in the divine banquet, offering a taste of heaven on earth and the promise of eternal communion with God.
The intricate tapestry of salvation history, woven through the Old and New Testaments, invites us to reflect on the richness of our faith and the profound mysteries it contains. By exploring these connections, we can grow in our understanding of God's love and His desire for our ultimate redemption and eternal happiness.
References:
Holy Bible: Revised Standard Version, Catholic Edition (RSV-CE).
Pitre, Brant. (2011). Jesus and the Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper. Image.
Hahn, Scott. (2018). The Fourth Cup: Unveiling the Mystery of the Last Supper and the Cross. Image.
2 Baruch 29:3-8, translated by A.F.J. Klijn in The Old Testament Pseudepigrapha, Volume 1, edited by James H. Charlesworth. (1983). Doubleday.