John Lightfoot on Mark 14:12

[And the first day of unleavened bread.] So Matthew 26:17; Luke 22:7. And now let them tell me, who think that Christ indeed kept his Passover the fourteenth day, but the Jews not before the fifteenth, because this year their Passover was transferred unto the fifteenth day by reason of the following sabbath: let them tell me, I say, whether the evangelists speak according to the day prescribed by Moses, or according to the day prescribed by the masters of the traditions, and used by the nation. If according to Moses, then the fifteenth day was the first of unleavened bread, Exodus 12:15,18: but if according to the manner of the nation, then it was the fourteenth. And whether the evangelists speak according to this custom, let us inquire briefly.

Sometime, indeed, the whole seven days' feast was transferred to another month; and that not only from that law, Numbers 9, but from other causes also: concerning which see the places quoted in the margin [Hieros. in Maasar Sheni, fol. 56.3. Maimon. in Kiddush. Hodesh. cap. 4.]. But when the time appointed for the feast occurred, the lamb was always slain on the fourteenth day.

I. Let us begin with a story where an occasion occurs not very unlike that for which they of whom we speak think the Passover this year was transferred; namely, because of the following sabbath. The story is this: "After the death of Shemaiah and Abtalion, the sons of Betira obtained the chief place. Hillel went up from Babylon to inquire concerning three doubts. When he was now at Jerusalem, and the fourteenth day of the first month fell out on the sabbath [observe that], it appeared not to the sons of Betira, whether the Passover drove off the sabbath or no. Which when Hillel had determined in many words, and had added, moreover, that he had learned this from Shemaiah and Abtalion, they laid down their authority, and made Hillel president. When they had chosen him president, he derided them, saying, 'What need have you of this Babylonian? Did you not serve the two chief men of the world, Shemaiah and Abtalion, who sat among you?'" These things which are already said make enough to our purpose, but, with the reader's leave, let us add the whole story: "While he thus scoffed at them, he forgot a tradition. For they said, 'What is to be done with the people if they bring not their knives?' He answered, 'I have heard this tradition, but I have forgot. But let them alone; for although they are not prophets, they are prophets' sons.' Presently every one whose passover was a lamb stuck his knife into the fleece of it; and whose passover was a kid, hung his knife upon the horns of it."

And now let the impartial reader judge between the reason which is given for the transferring the Passover this year unto the fifteenth day, namely, because of the sabbath following, that they might not be forced to abstain from servile work for two days together; and the reason for which it might with good reason be transferred that year concerning which the story is. The fourteenth day fell on a sabbath; a scruple ariseth, whether the sabbath gives way to the Passover, or the Passover to the sabbath. The very chief men of the Sanhedrim, and the oracles of traditions, are not able to resolve the business. A great article of religion is transacting; and what is here to be done! O ye sons of Betira, transfer but the Passover unto the next day, and the knot is untied. Certainly if this had been either usual or lawful, they had provided that the affairs of religion, and their authority and fame, should not have stuck in this strait. But that was not to be suffered.

II. Let us add a tradition which you may justly wonder at: "Five things, if they come in uncleanness, are not eaten in uncleanness: the sheaf of firstfruits, the two loaves, the shewbread, the peace offerings of the congregation, and the goats of the new moons. But the Passover which comes in uncleanness is eaten in uncleanness: because it comes not originally unless to be eaten."

Upon which tradition thus Maimonides: "The Lord saith, 'And there were some that were unclean by the carcase of a man,' Numbers 9:6, and he determines of them, that they be put off from the Passover of the first month to the Passover of the second. And the tradition is, that it was thus determined, because they were few. But if the whole congregation should have been unclean, or if the greatest part of it should have been unclean, yet they offer the Passover, though they are unclean. Therefore they say, 'Particular men are put off to the second Passover, but the whole congregation is not put off to the second Passover.' In like manner all the oblations of the congregation, they offer them in uncleanness if the most are unclean; which we learn also from the Passover. For the Lord saith of the Passover, [Num 9:2] that it is to be offered in its set time [note that]; and saith also of the oblations of the congregation, Ye shall do this to the Lord in your set times, and to them all he prescribes a set time. Every thing, therefore, to which a time is set, is also offered in uncleanness, if so be very many of the congregation, or very many of the priests, be unclean."

"We find that the congregation makes their Passover in uncleanness, in that time when most of them are unclean. And if known uncleanness be thus dispensed with, much more doubted uncleanness." But what need is there of such dispensation? Could ye not put off the Passover, O ye fathers of the Sanhedrim, for one or two days, that the people might be purified? By no means: for the Passover is to be offered in its set time, the fourteenth day, without any dispensation. For,

III. Thus the canons of that church concerning that day: in the light of the fourteenth day, they seek for leaven by candlelight. The Gloss is; "In the night, to which the day following is the fourteenth day." And go to all the commentators, and they will teach, that this was done upon the going out of the thirteenth day. And Maimonides; "From the words of the scribes, they look for and rid away leaven in the beginning of the night of the fourteenth day, and that by the light of the candle. For in the night time all are within their houses, and a candle is most proper for such a search. Therefore, they do not appoint employments in the end of the thirteenth day, nor doth a wise man begin to recite his phylacteries in that time, lest thereby, by reason of their length, he be hindered from seeking for leaven in its season." And the same author elsewhere; "It is forbidden to eat leaven on the fourteenth day from noon and onwards, viz. from the beginning of the seventh hour. Our wise men also forbade eating it from the beginning of the sixth hour. Nay, the fifth hour they eat not leaven, lest perhaps the day be cloudy, and so a mistake arise about the time. Behold, you learn that it is lawful to eat leaven on the fourteenth day, to the end of the fourth hour; but in the fifth hour it is not to be used." The same author elsewhere writes thus; "The passover was not to be killed but in the court, where the other sacrifices were killed. And it was to be killed on the fourteenth day afternoon, after the daily sacrifice."

[For more on the Passover and daily sacrifices, please see The Temple: Its Ministry and Services by Alfred Edersheim.

Also see Chronology of the Crucifixion Week for info regarding Christ as our Passover Lamb.]

And now, reader, tell me what day the evangelists call the first day of unleavened bread: and whether it be any thing probable that the Passover was ever transferred unto the fifteenth day? Much less is it probable that Christ this year kept his Passover one day before the Passover of the Jews.

For the Passover was not to be slain but in the court, where the other sacrifices were slain, as we heard just now from Maimonides: and see the rubric of bringing in the lambs into the court, and of slaying them. And then tell me seriously whether it be credible, that the priests in the Temple, against the set decree of the Sanhedrim that year (as the opinion we contradict imports), would kill Christ's one, only, single lamb; when by that decree it ought not to be killed before tomorrow? When Christ said to his disciples, "Ye know, that after two days is the Passover"; and when he commanded them, "Go ye, and prepare for us the Passover," it is a wonder they did not reply, "True, indeed, Sir, it ought to be after two days; but it is put off this year to a day later, so that now it is after three days; it is impossible therefore that we should obey you now, for the priests will not allow of killing before tomorrow."

We have said enough, I suppose, in this matter. But while I am speaking of the day of the Passover, let me add a few words, although not to the business concerning which we have been treating; and they perhaps not unworthy of our consideration:

"He that mourns washes himself, and eats his Passover in the even. A proselyte, which is made a proselyte on the eve of the Passover, the school of Shammai saith, Let him be baptized, and eat his Passover in the even: the school of Hillel saith, He that separates himself from uncircumcision [that is, from heathens and heathenism] is as if he separated himself from a sepulchre." The Gloss, "And hath need of seven days' purification." "There were soldiers at Jerusalem, who baptized themselves, and ate their Passovers in the even." A thing certainly to be noted, proselytes the same day made proselytes, and eating the Passover; and that as it seems without circumcision, but admitted only by baptism.

The care of the school of Hillel in this case did not so much repulse a proselyte from eating the Passover, who was made a proselyte and baptized on the day of the Passover; as provided for the future, that such a one in following years should not obtrude himself to eat the Passover in uncleanness. For while he was in heathenism, he contracted not uncleanness from the touch of a sepulchre; but being made a proselyte, he contracted uncleanness by it. These are the words of the Gloss.

[That we prepare that thou mayest eat the Passover.] For the Passovers were prepared by the servants for their masters. "If any say to his servant, 'Go and kill me the passover,' and he kills a kid, let him eat of it: if he kill a lamb, let him eat of it: if a kid and a lamb, let him eat of the former," &c.