Mark 14:1

Let us now sprinkle our book, and our thresholds, with blood, and put the scarlet thread around the house of our prayers, and bind scarlet on our hand, as was done to Zarah [Gen 38:30], that we may be able to say that the red heifer [Num 19:2] is slain in the valley [Deut 21:4]. For the Evangelist, being about to speak of the slaying of Christ, premises, "After two days was the feast of the Passover, and of unleavened bread."

Pascha, which in Hebrew is, phase, is not called from Passion, as many think, but from passing over, because the destroyer, seeing the blood on the doors of the Israelites, passed by them, and did not smite them; or the Lord Himself, bringing aid unto His people, walked above them.

Or else, phrase, is interpreted as a passing over, but Pascha means sacrifice. In the sacrifice of the lamb, and the passing of the people through the sea, or through Egypt, the Passion of Christ is prefigured, and the redemption of the people from hell, when He visits us after two days, that is, when the moon is most full, and the age of Christ is perfect, that when no part at all of it is dark, we may eat the flesh of the Lamb without spot, Who taketh away the sins of the world, in one house, that is, in the Catholic Church, shod with charity, and armed with virtue.

The difference according to the Old Testament between the Passover and the feast of unleavened bread was, that the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month, was called Passover. But on the fifteenth moon, when they came out of Egypt, the feast of unleavened bread came on, which solemn time was appointed for seven days, that is, up to the twenty-first day of the same month in the evening. But the Evangelists indifferently use the day of unleavened bread for the Passover, and the Passover for the days of unleavened bread. Wherefore Mark also here says, "After two days was the feast of the Passover, and of unleavened bread," because the day of the Passover was also ordered to be celebrated on the days of unleavened bread, and we also, as it were, keeping a continual passover, ought always to be passing out of this world.

But iniquity came forth in Babylon from the princes, who ought to have purified the temple and the vessels, and themselves according to the law, in order to eat the lamb. Wherefore there follows: "And the Chief Priests and the Scribes sought how they might take Him by craft, and put him to death." Now when the head is slain, the whole body is rendered powerless, wherefore these wretched men slay the Head. But they avoid the feast day, which indeed befits them, for what feasting can there be for them, who have lost life and mercy? Wherefore it goes on: "But they said, Not on the feast day, lest there be an uproar of the people."

Not indeed, as the words seem to imply, that they feared the uproar, but they were afraid lest He should be taken out of their hands by the aid of the people.

Nevertheless, Christ Himself had determined for Himself the day of His Passion; for He wished to be crucified on the Passover, because He was the true Passover.

152. Matthew continues thus: “And it came to pass, when Jesus had finished all these sayings, He said unto His disciples, Ye know that after two days will be the feast of the passover, and the Son of man shall be betrayed to be crucified.” This is attested in like manner by the other two, namely, Mark and Luke, and that, too, with a thorough harmony on the subject of the order of narration. They do not, however, introduce the sentence as one spoken by the Lord Himself. They make no statement to that effect. …

153. But to those who look into the matter without sufficient care, there may seem to be a contradiction involved in the fact that Matthew and Mark, after stating that the passover was to be after two days, have at once informed us how Jesus was in Bethany on that occasion, on which the account of the precious ointment comes before us; whereas John, when he is about to give us the same narrative concerning the ointment, begins by telling us that Jesus came to Bethany six days before the passover. …

As we have touched the subject I deem it not unreasonable to say a few words concerning Easter. It appears to me that neither the ancients nor moderns who have affected to follow the Jews, have had any rational foundation for contending so obstinately about it. For they have not taken into consideration the fact that when Judaism was changed into Christianity, the obligation to observe the Mosaic law and the ceremonial types ceased. And the proof of the matter is plain; for no law of Christ permits Christians to imitate the Jews. On the contrary the apostle expressly forbids it; not only rejecting circumcision, but also deprecating contention about festival days. …