The Passover performance by Dr. Roger Liebe is quite vivid. The audience gets an impression of how Jews celebrate the Passover today and have done so since the Middle Ages. Was the feast celebrated in the same way 2000 years ago with three matzos and four cups? We strongly recommend the article "Afikoman" in the Jüdische Allgemeine. In the fifth passage, we get the following important information: "Since no more sacrifices have been made since the destruction of the Second Temple (in 70 AD), the Passover lamb was symbolically replaced by the matzah, which has been called Afikoman since the Middle Ages." Source: Jüdische Allgemeine (a Jewish Newspaper in Germany)  https://www.juedische-allgemeine.de/glossar/afikoman/

This clarifies that the Passover was not celebrated 2000 years ago in the way that Roger Liebi describes.   

Now to further details of the Passover evening that are essential for a solid understanding of the practice of the Lord's Supper. Dr. Roger Liebi emphasizes during the performance that Luke does not tell the story chronologically, thus contradicting Luke and making the evangelist an unreliable witness to the Scriptures, to put it mildly. In the first chapter, in verse 3, Luke tells us something different. He explicitly assures Theophilus that he is writing everything down in order. "In order" literally means "one after the other" or " successively".   

Why is it so important to know that Luke described the events chronologically? It can be used to refute false teaching. Anyone with an open and honest heart will readily accept the truth. The so-called brethren of the Brethren churches (the Exclusivists) indirectly base the doctrine of separation on their idiosyncratic chronology of the last Passover evening, among other things. They claim that Luke does not write chronologically at all, but that it is John who tells us the correct order, because after Judas had taken the morsel, he went out and only then did Jesus institute the Lord's Supper. Thus they also say that the morsel was part of the Passover meal.   

With this interpretation, they support the practice of admission to the "breaking of bread", as they call it. No stranger is allowed to partake without first being tested. And if one of their own should ever take part in a communion in another congregation, he is excluded because - according to their understanding - he has defiled himself, he has made himself common with evil, as they put it. This is one of the "sick doctrines", to use Roger Liebi's words. The exclusives have thus cut themselves off from all other Christians and remain among themselves. For this reason, they were logically given the name: The Exclusive.   

However, because Luke writes chronologically, we can recognize that Jesus instituted the Lord's Supper during the Passover. In Luke 22:17, he hands the disciples a cup and says: "Take this and divide it among yourselves." Then, in verse 18, he institutes the Lord's Supper with bread and then with wine. Immediately afterwards, Jesus says a shocking sentence: "But behold, the hand of him who betrayed me is with me over the table." The disciples must have been startled by the Lord's words and asked themselves: Who might this be? Jesus answers this question to John and so we find the answer not in the Gospel of Luke, but in the Gospel of John.   

John does not call it Passover, but speaks of "supper". The Greek word does not refer to a starter or appetizer, but to a main meal. The Lord Jesus instituted the Lord's Supper during this main meal. Immediately after the Lord's Supper he then says in John 13:18b: "... but that the Scripture might be fulfilled: He who eats my bread has lifted up his heel against me." Jesus quotes Psalm 41:9 literally, i.e. Judas eats Jesus' bread. We will look at the variant of the textus receptus, which says: "He who eats bread with me", below.   

First, we will clarify what kind of morsel it was that John as the only evangelist reports, because the morsel is to be distinguished from the bread. When Jesus revealed that one of the apostles would betray him, Peter wanted to know who it was, so he beckoned to John and signaled to him that he should ask Jesus, which John then did. The Lord answered him:

"That one is the one to whom I will give the morsel when I have dipped it". And when he had dipped the morsel, he gives it to Judas, Simon's son, the Iscariot.   

The scene took place at the end of the "supper" (Passover) and after the Last Supper, thus providing a dramatic conclusion to the Passover meal.   

Now it gets exciting again, and it always does when we examine the meanings of the words in the basic text. The Greek word for morsel is psomion (ψωμιον - G5596) and means: a crumb or morsel (as rubbed off or rubbed away), i.e. to have a mouthful (of what has been rubbed off) or in short: a morsel. A morsel is rubbed off or away in bite-sized pieces. The root of the word indicates what is rubbed off, we find the word in Luke 6:1, where Luke writes: "And it came to pass on the second-first Sabbath that he - Jesus - went through the fields, and his disciples plucked the ears of corn and ate them, rubbing them with their hands." The Greek word for "rubbing" is psocho (ψωχω - G5597), which is a Hapax legomenon, a word that only occurs once in the Bible and, as we have discovered, points to the end times. Psocho literally means: to rub the kernels out of the shell with the fingers.   

As mentioned above, the morsel is not a ritual part of the Passover feast, even if certain "experts" conclude otherwise. The idea that the guest of honor would receive such a morsel arises solely from the human fantasy, which then begins to sprout if one does not study the texts properly. Moreover, it contradicts the teaching of Jesus, for he said to the disciples: "You are all brothers". The argument after the Last Supper about who was the greatest among them also contradicts the idea that Jesus preferred one of the apostles at the meal. The morsel is a judgment morsel. Judas forms the chaff that the wind carries away. And so it drifts and hurries away - the chaff - into the night and will never be found again.     

Now Roger Liebi insists on the textus receptus on many occasions because he vehemently rejects the scientific text of Nestle Aland. Such a sweeping rejection is obviously ideologically based, but should not be found among Christians. Every text of the New Testament deserves to be carefully examined before deciding on a variant, especially as there is no one "textus receptus", there are numerous variants.  

But does it now mean: He who eats the bread "with me"? Or: The one who eats "my bread"? As we can see from the accounts in Matthew and Mark, Jesus addressed all the disciples: "Take and eat" ... and: "Drink from it, all of you". The Lord Jesus not only ate the bread with Judas, but with all the apostles. If we were to choose the variant "he who eats the bread with me", the statement would be too general and would exclude the other apostles. However, because all the apostles ate the bread, only the variant "who eats my bread" comes into question, because it points directly to the bread of the Lord's Supper.

The question of the correct text variant is actually very easy to answer. Let's take the text from Psalm 41:9 (or 10) again: "Even the man of my peace, in whom I trusted, who ate my bread, has lifted up his heel against me." The emphasis is on "my bread". When Jesus says: "My bread", he is relating the bread of the Lord's Supper to his body, which is why he says after taking the bread: "This is my body" and everyone ate from this bread - including Judas. At this point, Judas was still able to repent.   

The morsel, however, is of a completely different kind, for it is a particularly bitter morsel that was completely soaked, like a sponge, with a bitter sauce. Jesus handed this morsel to the traitor. He took it and ate.   

We have shown that Luke is trustworthy, because if he says that he is writing his account chronologically, then we can trust this and assume the same for the course of events on the last evening before the crucifixion. As we have shown, the sequence was as follows: First the Passover meal, then towards the end the institution of the Lord's Supper and as the final or parting point the Lord gives Judas the bitter morsel.   

Furthermore, we have pointed out with the link to the "Jüdische Allgemeine", among others, that Jesus and his disciples did not celebrate the Passover in the way that Roger Liebi demonstrates and explains. The Afikoman was introduced as a substitute for the missing Passover lamb after the year 70 AD and the name Afikoman was also only given to a mazza later, in the Middle Ages, says the Jüdische Allgemeine.   

Then, with the verse from Psalm 41:9 (or 10), we showed the reader which method usually leads to success in the search for the original text variants, namely first of all questioning and examining the Bible itself. In this way we have arrived at the solution, which is also clear to every Christian, that Jesus could not have said anything other than: "He who eats my bread has lifted up his heel against me".   

Incidentally, anyone who eats this bread unworthily, like Judas, eats and drinks judgment for himself; see 1 Corinthians 11:27-29. Judas' acceptance of the bitter morsel heralds judgment for him.   

Now once again to the pathological doctrine of separation of the Exclusives. You cannot defile yourself if you celebrate communion in another church. Nor can we be defiled if a Christian who is a stranger to us partakes of the Lord's Supper, because Jesus said before the Lord's Supper: "He who has bathed is completely clean" and "you are completely clean, but not all of you". The Lord is saying that all 11 apostles were completely clean, with one exception: Judas; this unclean man nevertheless partook of the Lord's Supper without Jesus and the other eleven apostles being defiled. We see how sick the defilement doctrine of the exclusivists is.   

And we learn something else of great significance from John's report, which can be a great help to the exclusive for correction. In chapter 13:20 we read the following promise: "Truly, truly, I say unto you: Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me." This verse is associated with the Lord's Supper not in vain. It should remind us on the first day of every week to welcome strangers too, because the Lord has sent them, no matter for what purpose