The Passover continued in the Eucharist.
It was expressly declared that the Passover was instituted to be observed as a feast "by an ordinance for ever." Jews are justified in remaining Jews, if they cannot otherwise continue to celebrate it. But they can. The Passover is continued in the Eucharist. Hence St. Paul's words at Easter time—" Christ, our Passover, is crucified for us; therefore let us keep the feast" (1. Corinthians Exodus 5:7, Exodus 5:8).
I. THE EUCHARIST IS THE AFTER COMMEMORATION OF THE EVENT, WINCH THE PASSOVER PEFIGURED AND FORESHADOWED. The reality underlying both being the Lord's death upon the cross as a propitiation for the sins of man, this death was set forth in anticipation by the Paschal sacrifice; it is now "shown forth" after the event, in the Eucharist, "until Christ come" (1 Corinthians 11:26). The bread and wine represent the humanity of Christ as truly as the Paschal lamb represented it. The Eucharistic ceremony is "a perpetual memory ( ἀνάμνησις) of his precious death," and in some respects a more lively setting forth of that central event of history than ever was the Paschal ceremony.
II. THE EUCHARIST SETS FORTH THE CHRISTIAN'S DELIVERANCE FROM BONDAGE, AS THE PASSOVER DID THE JEW'S. The true bondage is the bondage of sin. This is the "Egypt" from which man requires to be delivered. The death of Christ, which the Eucharist "shews forth," is the one and only remedy for sin, the one and only means Whereby it becomes possible for man to shake off the grievous yoke from his shoulders, and become free. By His meritorious sacrifice the guilt of sin is removed; by His assisting grace, given most abundantly through the Eucharist, the power of sin is destroyed, and its taint gradually purged out of our nature.
III. THE EUCHARIST IS A FEAST OF THANKSGIVING TO THE CHRISTIAN, AS THE PASSOVER FESTIVAL WAS TO THE JEW. The very name of Eucharist, which became the usual name of the Holy Communion as early as the second century, indicates how essential a feature of it thanksgiving was felt to be. "We praise thee, we bless thee, we worship thee, we glorify thee, we give thee thanks for thy great glory, O Lord God"—this is the general key-note of Eucharistic services. And naturally. For, if the Jew had much to thank God for, the Christian has more. Redemption, justification, assisting grace, sanctification, union with Christ—clear and distinct promise of everlasting life—are his, and crowd upon his mind in connection with this sacrament.
IV. THE EUCHARIST, LIKE THE PASSOVER, IS A FEAST UPON A SACRIFICE. In the Passover, as generally in sacrifices, the victim was first offered on behalf of the sacrificers—in this case the household, and then the flesh of the victim furnished a solemn sacrificial meal to the members of the household. In the Eucharist, where the true victim is Christ himself, whose sacrifice upon the cross is alone propitiatory, a commemoration of the death of Christ is made, and then there follows a feast of the most sacred kind. Whatever benefits may have flowed from participation in the Paschal festival are far exceeded by those attached to the "Supper of the Lord." The Jew felt himself by participation in the Passover festival incorporated anew into the community of Israel; the Christian, by worthy participation in the Eucharist, is engrafted anew into Christ.