The Passover with the Disciples

The scripture passages from Matthew, Mark, and Luke describe the preparations for and the beginning of the Last Supper, specifically Jesus's instructions to his disciples regarding the Passover meal and his poignant announcement of impending betrayal. These events unfold in Jerusalem, a city brimming with pilgrims during one of Judaism's most significant festivals, setting the stage for Jesus's final week. The Gospels themselves were written by different authors for distinct audiences. Matthew, traditionally ascribed to the apostle Matthew (Levi), was likely composed for a Jewish Christian audience, emphasizing Jesus as the long-awaited Messiah who fulfilled Old Testament prophecies. Mark, attributed to John Mark, a companion of Peter, is generally considered the earliest Gospel, written perhaps for a Roman or Gentile Christian audience, explaining Jewish customs and focusing on Jesus's powerful actions. Luke, a Gentile physician and companion of Paul, wrote his Gospel (and Acts) for a broader Gentile audience, possibly addressed to a specific individual named Theophilus, highlighting Jesus’s compassion, universal message, and historical context. The dates of composition for these Gospels are generally placed in the latter half of the 1st century CE: Mark in the 60s CE, and Matthew and Luke in the 70s-90s CE, with Luke often drawing on Mark and a hypothetical 'Q' source. At the time of these events (circa 30-33 CE), Judea was a Roman province, ruled by a Roman prefect, Pontius Pilate, who oversaw military and judicial matters. While Rome maintained overall control and collected taxes, it allowed the local Jewish Sanhedrin, comprised of elders, priests, and scribes, considerable authority in religious and civil law, particularly in Jerusalem. The High Priest, Caiaphas, held significant power and often navigated a delicate balance between Roman interests and Jewish religious leadership. This political climate was characterized by underlying tension between the Roman occupiers and the Jewish populace, many of whom yearned for national liberation and expected a messianic figure to lead a political uprising against foreign domination. This heightened the sensitivity of any large gathering, such as a major festival, for both Roman and Jewish authorities, making the atmosphere in Jerusalem volatile. The cultural and religious landscape was deeply rooted in Jewish tradition. The Passover festival (Pesach) was a central annual observance, commemorating the Exodus from Egyptian slavery. It began on the 14th of Nisan with the sacrifice of the Passover lamb at the Temple, followed by the Festival of Unleavened Bread (Hag HaMatzot), lasting seven days, during which no leavened bread was to be eaten. The Passover Seder meal, celebrated on the evening of the 14th/15th of Nisan, was a highly symbolic ritual recounting the Exodus story. For observant Jews, participation in this festival in Jerusalem was a profound act of faith and national identity. Messianic expectations were diverse, ranging from a conquering king of David's line to a priestly figure, but many anticipated a leader who would restore Israel's political independence. Hellenistic (Greek) culture had also influenced the region since the time of Alexander the Great, but Jerusalem remained a stronghold of Jewish tradition, especially during pilgrimage festivals. The geographical setting of Jerusalem was crucial. As the spiritual heart of Judaism and the site of the Second Temple, it was the required destination for all observant male Jews during Passover. The city would have been densely packed with pilgrims, turning a city of perhaps 50,000 into one swelling to hundreds of thousands. This influx of people, combined with the potent nationalistic and religious sentiments associated with Passover, created a charged environment. The specific location of the Last Supper, an 'upper room' (ἀνάγαιον in Mark, ὑπερῷον in Luke), signifies a typically larger, furnished room on the second floor of a house, suitable for a gathering. The discreet arrangements for finding this room (the man carrying a water jar, a task usually performed by women, making him conspicuous) suggest a need for secrecy, perhaps to avoid alerting enemies or Roman authorities to Jesus's movements, given the growing opposition to him and the sensitive timing during the festival.