ich would be unlawful; that
the feast day would not be called simply Preparation (see Mark xv. 42, and
compare John xix. 31); that the phrase 'coming from the field' (Mark xv.
21 [Greek]) means properly 'coming from work;' that Joseph of Arimathea is
represented as buying a linen cloth (Mark xv. 46) and the women as
preparing spices and ointments (Luke xxiii. 56), all of which would be
contrary to law and custom" (HastBD ii. 634). In these particulars the
first three gospels seem to confirm the representation of the fourth that
the day of the last supper was earlier than the regular Jewish Passover.
On the other hand, a strong argument, though one that has not commended
itself to other specialists in Jewish archaeology, has been put forth by
Dr. Edersheim (LJM ii. 567f.) to prove that John also indicates that the
last supper was eaten at the time of the regular Passover. In the present
condition of our knowledge certainty is impossible. If John does differ
from the others, his testimony has the greatest weight. While not
conclusive, it has some significance that Paul identified Christ with the
sacrifice of the passover (I. Cor. v. 7), a statement which may indicate
that he held that Jesus died about the time of the killing of the paschal
lamb. If John be taken to prove that the last supper occurred a day before
the regular Passover, Jesus must have felt that the anticipation was
necessary in order to avoid the publicity and consequent danger of a
celebration at the same time with all the rest of the city.

191. Whatever the conclusion concerning the date of the last supper, and
consequently of the crucifixion, the last meal of Jesus with his disciples
was for that little company the equivalent of the Passover supper. Luke
states that the desire of Jesus had looked specially to eating this feast
with his disciples (xxii. 15). The reason must be found in his certainty
of the very near end, and in his wish to make the meal a preparation for
the bitter experiences which were overhanging him and them.

192. It is customary to connect as occasion and consequence the dispute
concerning precedence which Luke reports (xxii. 24-30), and the rebuke
which Jesus administered by washing the disciples' feet (John xiii. 1-20).
The jealousies of the disciples may have arisen over the allotment of
seats at the table, as Dr. Edersheim has most fully shown (LJM ii.
492-503); such a controversy would be the natural sequel of earlier
dispute