16<\/strong>. they made ready the passover<\/em> ] This preparation would include the provision of the unleavened cakes, of the bitter herbs, the four or five cups of red wine mixed with water, of everything, in short, necessary for the meal. At this point it may be well to try to realise the manner in which the Passover was celebrated amongst the Jews in the time of our Lord. (i) With the Passover, by Divine ordinance, there had always been eaten two or three flat cakes of unleavened bread (Exo 12:18<\/span>), and the rites of the feast by immemorial usage had been regulated according to the succession of four cups of red wine always mixed with water (Psa 16:5<\/span>; Psa 23:5<\/span>; Psa 116:13<\/span>). These were placed before the master of the house where the Paschal Feast was celebrated, or the most eminent guest, who was called the Celebrant, the President, or Proclaimer of the Feast. (ii) After those assembled had reclined, he took one of the Four Cups, known as the “Cup of Consecration,” in his right hand, and pronounced the benediction over the wine and the feast, saying, “ Blessed be Thou, Jehovah, our God, Thou King of the universe, Who hast created the fruit of the vine<\/em>,” He then tasted the Cup and passed it round. (iii) Water was then brought in, and he washed, followed by the rest, the hands being dipped in water. (iv) The table was then set out with the bitter herbs, such as lettuce, endive, succory, and horehound, the sauce called Charoseth<\/em>, and the Passover lamb. (v) The Celebrant then once more blessed God for the fruits of the earth, and taking a portion of the bitter herbs, dipped it in the charoseth<\/em>, and ate a piece of it of “the size of an olive,” and his example was followed by the rest. (vi) The Haggadah<\/em> or “shewing forth” (1Co 11:26<\/span>) now commenced, and the Celebrant declared the circumstances of the delivery from Egypt, as commanded by the Law (Exo 12:27<\/span>; Exo 13:8<\/span>). (vii) Then the second Cup of wine was filled, and a child or proselyte inquired, “ What mean ye by this service?<\/em> ” (Exo 12:26<\/span>), to which reply was made according to a prescribed formula or liturgy. The first part of the “Hallel,” Psalms 113, 114, was then sung, and the second Cup was solemnly drunk. (viii) The Celebrant now washed his hands again, and taking two of the unleavened cakes, broke one of them, and pronounced the thanksgiving in these words, “ Blessed be Thou, O Lord our God, Thou King of the universe, Who bringest forth fruit out of the earth<\/em>.” Then he distributed a portion to each, and all wrapping some bitter herbs round their portion dipped it in the charoseth<\/em> and ate it. (ix) The flesh of the lamb was now eaten, and the Master of the house, lifting up his hands, gave thanks over the third Cup of wine, known as the “Cup of Blessing,” and handed it round to each person. (x) After thanking for the food of which they had partaken and for their redemption from Egypt, a fourth Cup, known as the “Cup of Joy,” was filled and drunk, and the remainder of the Hallel (Psalms 115-118) was sung. See Buxtorf, de Cna Domini;<\/em> Lightfoot, Temple Service;<\/em> Edersheim, pp. 206 209.<\/p>\n And his disciples went forth<\/strong>,…. The two disciples, as the Arabic version has it, Peter and John, set out from Bethany to Jerusalem directly:<\/p>\n and came into the city<\/strong>; the city of Jerusalem:<\/p>\n and found as he had said unto them<\/strong>; a man bearing a pitcher of water, whom they followed to the house he went into, and addressed the master of the house, as Jesus had bid them; when he showed them an upper room, very commodious and fit for the purpose, as Christ had said; and which is a considerable proof of the prescience of Christ:<\/p>\n and they made ready the passover<\/strong>; they bought a lamb; they had it killed in the temple, according to rule; and they brought it to the house, where they were to sup, and got it roasted; and provided unleavened bread, and wine, and bitter herbs, and every thing that was proper for the feast; [See comments on Mt 26:19]<\/span>.<\/p>\n <\/strong><\/p>\n 1) “And His disciples went forth<\/strong>,” (kai ekselthon hoi mathetai) “And the (two) disciples He had commissioned for the specific task .went forth.”<\/p>\n 2) “And came<\/strong> into the city,” <\/strong>(kai elthon eis ten polin) “And they came into the city,” as and where He had directed them, Mat 22:19<\/span>.<\/p>\n 3) “And found as He had said unto them:-<\/strong> (kai heuron kathos eipen autois) “And found (the man, and the house) just as He had told them;” Mat 28:18<\/span>; Luk 22:13<\/span>. Our Lord’s commands are to be obeyed and His promises attached thereto will then be fulfilled, Mat 28:18-20<\/span>; Joh 16:4<\/span>.<\/p>\n 4) “And they made ready the passover.” <\/strong>(kai hetoimason to pascha) “And there they prepared the passover,” Luk 22:13<\/span>. There both He and they later ate it, Mar 14:17-21<\/span>; Mat 26:20-25<\/span>; Luk 22:14-16<\/span>; Luk 22:21-23<\/span>.<\/p>\n ‘And the disciples went out and came into the city and found as he had said to them. And they made ready the Passover.’<\/p>\n All happened exactly as Jesus had described it and the two made the necessary preparations for the Passover meal. The emphasis on the fulfilment of what Jesus had said confirms that we are intended to read behind the descriptions the deeper truths that lay underneath (as with the parables).<\/p>\n We should note in all this how Mark deliberately intersperses the Chief Priests’ and Judas’ activity with everything else that was going on. Mar 14:1-2<\/span>; Mar 14:10-11<\/span>; Mar 14:17-21<\/span> are each followed by Mar 14:3-9<\/span>; Mar 14:12-16<\/span>; Mar 14:22-25<\/span>. Alongside the betrayal is the indication of blessing. Both advance together. Mark was concerned with the build up and the contrast, not the chronological order. Mark’s thoughts are complex and we make a mistake if we treat them too lightly.<\/p>\n It is true that the early church wanted men to recognise that Jesus was not taken by surprise. But that was because He was not. That is one reason why Mark gives as much space to Jesus’ warning to Judas as he does to Jesus’ words to the other disciples. But another reason was in order to bring out that Jesus made an appeal to both the unfaithful and the faithful. His concern was with both and He wanted to reach out to them both. And furthermore Mark was also building up an atmosphere. He wanted us to recognise that behind the Last Supper was the shadow of betrayal.<\/p>\n Now Jesus gave Judas his final warning. As mentioned this is not necessarily chronological. Mark’s deliberate purpose was to bring out the contrast and then to close with the institution of the Lord’s Supper. Contrast Joh 12:1-8<\/span>; Luk 22:21-23<\/span> which probably have the incidents in the correct chronological order.<\/p>\n 16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 16. See Trapp on “<\/em> Mat 26:18 <\/em> See Trapp on “<\/em> Mat 26:19 <\/em> <\/p>\n as = just as. <\/p>\n Mar 14:16. , they found) Attended with [having the effect of] the confirmation of their faith, their admiring wonder and joy.<\/p>\n and found: Luk 22:13, Luk 22:35, Joh 16:4 <\/p>\n Reciprocal: 1Sa 10:9 – and all those signs Eze 12:7 – I did so<\/p>\n 6<\/p>\n The preparation for the feast was done by the apostles.<\/p>\n And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. 16. they made ready the passover ] This preparation would include the provision of the unleavened cakes, of the bitter herbs, the four or five cups of red wine mixed with … Continue reading “Exegetical and Hermeneutical Commentary of Mark 14:16”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24756","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24756","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24756"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24756\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24756"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24756"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24756"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"