Passover, the central rite and symbol of Judaism, is based on the experience of the liberation of the Hebrew people from bondage in Egypt (Ex 12:1-15:21). It is called Passover both because the Lord passed over the homes of the Hebrews, sparing them from the death that came to the first-born in Egypt, and because the Hebrews passed over the Red Sea as if it were dry land. Passover celebrates God’s steadfast love and devotion to His people and their freedom in Him. Throughout the rest of the Old Testament, Passover preeminently signifies God’s rescue and forging together of His chosen people, Israel. The Lord repeatedly brings this event to mind as He encourages and exhorts His people to return to their covenantal responsibilities (Jdg 6:7-10; 1Kg 10:17-19; Ps 80:10, 11; Jer 11:1-8; Mic 6:1-8). Through His saving work, Christ becomes our Passover (pascha in Greek). Through Him we experience liberation from sin, death, and the devil. St. Paul exclaims, “Christ, our Passover, was sacrificed for us. Therefore let us keep the feast” (1Co 5:7, 8). He is the Paschal Lamb (Is 53:7; Jn 1:29; Rev 5:6-14) who gave Himself up in sacrifice “once for all” (Heb 10:10-14) to reconcile us with God. At every Pascha-“Easter”-the Church sings: Today a sacred Pascha is revealed to us, a new and holy Pascha, a mystical Pascha, a Pascha worthy of veneration, a Pascha which is Christ the Redeemer. In many typological details, the Passover of the Jews clearly points towards Christ as our Passover. 1. The Passover lamb, whose blood was smeared by the Hebrews on their doorposts in the sign of the Cross, was a male without blemish; Jesus was a male without blemish who died on the Cross. 2. The blood of the Passover lamb saved the first-born of the Hebrews from death; the blood of Christ saves all those believing in Him from eternal death (Rom 5:8-10; 1Pt 1:17-19). 3. The Passover lamb had none of its bones broken (Ex 12:10, 46); Jesus also had no bones broken as He was sacrificed (Jn 19:31-36). 4. The Hebrews escaped from the burden of slavery in Egypt by passing through the Red Sea; Christians pass “from Egypt, from the burden of sin,” being “set free and saved” through the waters of Holy Baptism (GrgNy). For in the waters of Baptism, we are “baptized into His death,” “crucified with Him,” and raised up “in the likeness of His resurrection” to “walk in newness of life” (Rom 6:3-11). St. John Chrysostom marvels at the power of Christ’s blood: If the type of it had such great power . . . in the midst of Egypt, when smeared on the doorposts, much more the reality. . . . if death so shuddered at the shadow, tell me how would it not have dreaded the very reality? This blood is the salvation of our souls; by it the soul is washed, and made beautiful and . . . more gleaming than gold (see Rev 7:13, 14). Sustained and strengthened by the blood of Christ our Passover, we resume daily our journey to the eternal promised land, the promised kingdom to come.
“For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks [Gr. eucharistesas], He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in remembrance of Me.’ In the same manner He also took the cup after supper, saying, ‘This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me’” (1Co 11:23-25). With these words-quoting the words of Christ in Luke 22:19, 20-St. Paul instructs the Corinthians concerning the Eucharist, the giving of thanks. Some two thousand years after Jesus gave Himself “for the life of the world” (Jn 6:51), there are in Christendom at least three different interpretations of His words. For the first thousand years of Christian history, when the Church was visibly one and undivided, the holy gifts of the Body and Blood of Christ were received as just that: His Body and Blood. The Church confessed this was a mystery: The bread is truly His Body, that which is in the cup is truly His Blood, but one cannot say how they become so. The eleventh and twelfth centuries brought on the scholastic era, the Age of Reason in the West. The Roman Church, which had become separated from the Orthodox Church in 1054, was pressed by the rationalists to define how the transformation occurs. They answered with the word transubstantiation, meaning a change of substance. The elements are no longer bread and wine; they are physically changed into flesh and blood. The sacrament, which only faith can comprehend, was subjected to a philosophical definition. This second view was unknown in the ancient Church. Not surprisingly, one of the points of disagreement between Rome and the sixteenth-century reformers was this issue of transubstantiation. Unable to accept this explanation of the sacrament, the radical reformers, who were rationalists themselves, took up the opposite point of view: the gifts are nothing but bread and wine, period. They only represent Christ’s Body and Blood; they have no spiritual reality. This third, symbol-only view helps explains the infrequency with which some Protestants partake of the Eucharist. What do the Scriptures teach concerning the Eucharist? 1. Jesus said, “This is My body . . . this is My blood” (Lk 22:19, 20). He never says these gifts merely symbolize His Body and Blood. Critics have charged that Jesus also said of Himself, “I am the door” (Jn 10:7), and He certainly is not a seven-foot wooden plank. The flaw in that argument is obvious: at no time has the Church ever believed He was a literal door. But she has always believed the consecrated gifts of bread and wine are truly His Body and Blood. 2. In the New Testament, those who receive Christ’s Body and Blood unworthily are said to bring condemnation upon themselves. “For this reason many are weak and sick among you, and many sleep” (literally, “are dead”; 1Co 11:30). A mere symbol, a quarterly reminder, could hardly have the power to cause sickness and death! 3. Historically, from New Testament days on, the central act of worship, the very apex of spiritual sacrifice, took place “on the first day of the week, when the disciples came together to break bread” (Acts 20:7). The Eucharist has always been that supreme act of thanksgiving and praise to God in His Church.
love Jesus Christ Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory 🙌
Give Praise to The God Of Israel ( Yahweh Sabaoth ) God of All Creation .... Praise His Name , Put Him On High , just as Yeshua reminded us that He is the One to call to and reach out to.... for ( His Name is Holy ) Matt: 6:9, 10
Happy's Easter and Passover ISRAEL 🇮🇱✡️ Happy's Passover to all Christian's and Jewish community's around the world's. Thanks you Lord Jesus Christ by in your beautiful Name Immanuel Christ Jesus received. Amen 🇮🇱
Passover, the central rite and symbol of Judaism, is based on the experience of the liberation of the Hebrew people from bondage in Egypt (Ex 12:1-15:21). It is called Passover both because the Lord passed over the homes of the Hebrews, sparing them from the death that came to the first-born in Egypt, and because the Hebrews passed over the Red Sea as if it were dry land. Passover celebrates God’s steadfast love and devotion to His people and their freedom in Him.
Throughout the rest of the Old Testament, Passover preeminently signifies God’s rescue and forging together of His chosen people, Israel. The Lord repeatedly brings this event to mind as He encourages and exhorts His people to return to their covenantal responsibilities (Jdg 6:7-10; 1Kg 10:17-19; Ps 80:10, 11; Jer 11:1-8; Mic 6:1-8).
Through His saving work, Christ becomes our Passover (pascha in Greek). Through Him we experience liberation from sin, death, and the devil. St. Paul exclaims, “Christ, our Passover, was sacrificed for us. Therefore let us keep the feast” (1Co 5:7, 8). He is the Paschal Lamb (Is 53:7; Jn 1:29; Rev 5:6-14) who gave Himself up in sacrifice “once for all” (Heb 10:10-14) to reconcile us with God. At every Pascha-“Easter”-the Church sings:
Today a sacred Pascha is revealed to us, a new and holy Pascha, a mystical Pascha, a Pascha worthy of veneration, a Pascha which is Christ the Redeemer.
In many typological details, the Passover of the Jews clearly points towards Christ as our Passover.
1. The Passover lamb, whose blood was smeared by the Hebrews on their doorposts in the sign of the Cross, was a male without blemish; Jesus was a male without blemish who died on the Cross.
2. The blood of the Passover lamb saved the first-born of the Hebrews from death; the blood of Christ saves all those believing in Him from eternal death (Rom 5:8-10; 1Pt 1:17-19).
3. The Passover lamb had none of its bones broken (Ex 12:10, 46); Jesus also had no bones broken as He was sacrificed (Jn 19:31-36).
4. The Hebrews escaped from the burden of slavery in Egypt by passing through the Red Sea; Christians pass “from Egypt, from the burden of sin,” being “set free and saved” through the waters of Holy Baptism (GrgNy). For in the waters of Baptism, we are “baptized into His death,” “crucified with Him,” and raised up “in the likeness of His resurrection” to “walk in newness of life” (Rom 6:3-11).
St. John Chrysostom marvels at the power of Christ’s blood:
If the type of it had such great power . . . in the midst of Egypt, when smeared on the doorposts, much more the reality. . . . if death so shuddered at the shadow, tell me how would it not have dreaded the very reality? This blood is the salvation of our souls; by it the soul is washed, and made beautiful and . . . more gleaming than gold (see Rev 7:13, 14).
Sustained and strengthened by the blood of Christ our Passover, we resume daily our journey to the eternal promised land, the promised kingdom to come.
“For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks [Gr. eucharistesas], He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in remembrance of Me.’ In the same manner He also took the cup after supper, saying, ‘This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me’” (1Co 11:23-25).
With these words-quoting the words of Christ in Luke 22:19, 20-St. Paul instructs the Corinthians concerning the Eucharist, the giving of thanks. Some two thousand years after Jesus gave Himself “for the life of the world” (Jn 6:51), there are in Christendom at least three different interpretations of His words.
For the first thousand years of Christian history, when the Church was visibly one and undivided, the holy gifts of the Body and Blood of Christ were received as just that: His Body and Blood. The Church confessed this was a mystery: The bread is truly His Body, that which is in the cup is truly His Blood, but one cannot say how they become so.
The eleventh and twelfth centuries brought on the scholastic era, the Age of Reason in the West. The Roman Church, which had become separated from the Orthodox Church in 1054, was pressed by the rationalists to define how the transformation occurs. They answered with the word transubstantiation, meaning a change of substance. The elements are no longer bread and wine; they are physically changed into flesh and blood. The sacrament, which only faith can comprehend, was subjected to a philosophical definition. This second view was unknown in the ancient Church.
Not surprisingly, one of the points of disagreement between Rome and the sixteenth-century reformers was this issue of transubstantiation. Unable to accept this explanation of the sacrament, the radical reformers, who were rationalists themselves, took up the opposite point of view: the gifts are nothing but bread and wine, period. They only represent Christ’s Body and Blood; they have no spiritual reality. This third, symbol-only view helps explains the infrequency with which some Protestants partake of the Eucharist.
What do the Scriptures teach concerning the Eucharist?
1. Jesus said, “This is My body . . . this is My blood” (Lk 22:19, 20). He never says these gifts merely symbolize His Body and Blood. Critics have charged that Jesus also said of Himself, “I am the door” (Jn 10:7), and He certainly is not a seven-foot wooden plank. The flaw in that argument is obvious: at no time has the Church ever believed He was a literal door. But she has always believed the consecrated gifts of bread and wine are truly His Body and Blood.
2. In the New Testament, those who receive Christ’s Body and Blood unworthily are said to bring condemnation upon themselves. “For this reason many are weak and sick among you, and many sleep” (literally, “are dead”; 1Co 11:30). A mere symbol, a quarterly reminder, could hardly have the power to cause sickness and death!
3. Historically, from New Testament days on, the central act of worship, the very apex of spiritual sacrifice, took place “on the first day of the week, when the disciples came together to break bread” (Acts 20:7). The Eucharist has always been that supreme act of thanksgiving and praise to God in His Church.
It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. John 6:63
Thank you JESUS!
love Jesus Christ
Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory 🙌
Give Praise to The God Of Israel ( Yahweh Sabaoth ) God of All Creation ....
Praise His Name , Put Him On High , just as Yeshua reminded us that He is the One to call to and reach out to.... for ( His Name is Holy ) Matt: 6:9, 10
Nicely done. Thank you.
Thanks ua-cam.com/video/JzhwgUFX9CI/v-deo.html
passove
Jews need to accept Jesus
Everyone needs a savior and the Lord Jesus is the savior of the world ua-cam.com/video/JzhwgUFX9CI/v-deo.html
Happy's Easter and Passover ISRAEL 🇮🇱✡️ Happy's Passover to all Christian's and Jewish community's around the world's. Thanks you Lord Jesus Christ by in your beautiful Name Immanuel Christ Jesus received. Amen 🇮🇱
Is it Passover or Easter? It’s Passover. ua-cam.com/video/JzhwgUFX9CI/v-deo.html
Nice overview.
ua-cam.com/video/JzhwgUFX9CI/v-deo.html
Thank you. Would like to hear more about the origin of today's communion in church and the original passover
Thanks ua-cam.com/video/JzhwgUFX9CI/v-deo.html