A Jewish Reading of the Last Supper (Seder)
HaShem’s Truth Matters may earn a commission on purchases made from this post.
Note: All Old Testament references are taken from The Israel Bible; New Testament references are from The Scriptures Bible. Both Bibles are recent “literal” translations, published after the discovery of the Dead Sea Scrolls, which has been valuable in correcting errors in translations of the past.
The evening before His crucifixion, Yeshua shared a poignant “last supper” with His Disciples. During this sacred meal, He offered them bread and wine, instructing them to partake in remembrance of Him. Due to the growing level of education about the Jewish origins of Christianity, some Believers now understand that the Last Supper of Yeshua and His Disciples was a traditional Jewish Passover Seder meal. Yet, it is likely that many are unaware of the precise ways in which the Last Supper aligns with a customary seder meal.
The Typical Passover Seder
Even though the traditional Passover Seder elements have changed over time, today’s seder meal liturgy closely mirrors the one led by Yeshua and His Disciples in the upper room. The Hebrew term seder translates to “set order,” and the established sequence for conducting a Passover meal appears to have been set in place early on. Jewish writings vividly depict the precise arrangement of the Passover Feast, serving as a remarkable window into the sacred practices during the time of Yeshua and His devoted Disciples.
During that period, the seder meal commenced after sunset. No food was consumed from midday until everyone had assembled around the table that evening. Throughout the night, each individual partook in the tradition of drinking four cups of wine. The initial glass of wine was served along with a proclamation of the holiness of the day (kiddush). Following the first glass, the ritual began with the consumption of bitter herbs and vegetables immersed in a vinegar-based dip (karpas). Then the servers put out the unleavened bread (matzah), fruit compote (charoset), and the Passover lamb. A child at the table asked specific questions, prompting the father or host of the seder to respond with an explanation of Deuteronomy 36:5-9, and a meaningful discussion about the ritual foods, including the Passover sacrifice, the unleavened bread, and the bitter herbs.
The second cup and the meal were preceded by the recitation of Psalms 113–114 (The Hallel) and a blessing to give thanks for redemption. Following the meal, they proceeded to pour a third cup to accompany the grace after meals, and a fourth and final cup was then poured to mark the conclusion of the seder, as they joyfully sang the remaining psalms of Hallel (Psalms 115–118).
Around the Master’s Table
“And when the hour had come, He sat down, and the twelve emissaries with Him” (Luke 22:14).
Simon Peter and John made sure everything was ready for the Feast. They had wine, unleavened bread, bitter herbs, vinegar for dipping, fruit compote, and the perfectly roasted sacrificial lamb. The low, horseshoe-shaped triklinium table was surrounded by cushions and mats, providing a comfortable setting for up to thirteen participants. Five people could sit on each side, while the remaining ones could recline at the narrower center table. Everyone reclined along the outside of the table, allowing the inside of the table to remain accessible to the servers. To this day, during a Passover Seder, participants incline to one side as they partake in the ceremonial foods, a symbolic nod to ancient times when everyone gathered around the seder table, reclining in comfort.
Foreshadow of What is to Come
“And He said to them, ‘With desire I have desired to eat this Pesah with you before My suffering, for I say to you, I shall certainly ot eat of it again until it is filled in the reign of Elohim” (Luke 22:15–16).
Yeshua expressed His profound longing to partake in the Pesach with His Disciples before His suffering, declaring that He would not do so again until it was fulfilled in the Kingdom of HaShem (Luke 22:15-16). Yeshua foresaw a period of separation from His Disciples, but also anticipated the future reunion and joy of celebrating a grand seder at the Messianic banquet in the Kingdom of Heaven, also known as the Messianic Era. Did you get that? We will celebrate Passover in the Millennium!
According to Judaism, at the Messianic banquet in the Kingdom, the Messiah will undergo coronation rites, hold four cups, and pronounce blessings over the wine from grapes preserved since the foundation of the world.
The twelve Disciples arrived in Jerusalem eagerly anticipating a joyous feast. They were filled with hope for a powerful revolution that would free them from Roman oppression, and culminate with the grand coronation of their King. Instead of the anticipated resurrection of the dead and a magnificent feast with the Messiah, they were instead blessed with a humble seder in the presence of the Master, giving them a glimpse into the glorious future that awaits them.
The First of Four Cups
In the sacred Passover Seder, it is customary for all attendees to partake in the profound tradition of drinking four cups of wine. This age-old practice bears its roots in the era of Yeshua. The rabbis said, “A person must have not less than four cups of wine at Passover, even if they must be paid for from the funds devoted to charity for the poor” (Mishnah).
The Gospel of Luke makes a specific note of two cups at the Last Supper, while Matthew and Mark only mention one. However, it is reasonable to assume that Yeshua and His Disciples did indeed partake in all four cups. According to Jewish tradition, the four cups are collectively referred to as “The Cup of Salvations.”
Luke says, “And taking the cup, giving thanks, He said ‘Take this and divide it among yourselves’’” (Luke 22:17). The blessing over wine was simply, “Blessed are you, Adonai our G-d, King of the Universe who creates the fruit of the vine.” Yeshua possibly included an additional blessing relevant to the festive occasion, acknowledging the liberation from Egypt and the sacredness of the festival period. He made a solemn pledge, promising to refrain from wine and the Pesach [Passover] meal until the day He can once again share a meaningful drink and meal with His Disciples in the glorious Messianic Era:
“For I say to you, I shall certainly not eat of it until it is filled in the reign of Elohim” (Luke 22:16).
However, it doesn’t imply that He refrained from drinking from the cup that evening at the table. According to Jewish law, when one recites a blessing over food or drink, it is obligatory to actually taste the substance for which they have expressed gratitude to HaShem. Yeshua drank from the first cup and passed it to His Disciples.
Karpas and the Traitor
Following the initial cup, individuals participating in the Passover Seder cleanse their hands and engage in a ceremonial act known as karpas. This act entails immersing a verdant vegetable twice into a reservoir of crimson wine vinegar. In modern seders, salt water often substitutes for the wine vinegar. The ritual’s meaning remains mysterious, but some believe it symbolizes Joseph’s betrayal by his brothers, who dipped his coat in goat’s blood, an event that marked the beginning of their descent into Egypt.
As the Master and His Disciples dipped the karpas into the dish of vinegar, He spoke: “And while they were eating, He said ‘Truly, I say to you, one of you shall deliver Me up’” (Matt. 26:21). He further said, “But see, the hand of him delivering Me up is with Me on the table” (Luke 22:21).
The Disciples must have reacted with shock. They were deeply saddened, and each man started asking him, “Master, is it I?” Yeshua cleverly alluded to the karpas ritual in His response. He answered and said, “And He answering, said, ‘He who has dipped his hand with Me in the dish, he shall deliver Me up’” (Matt. 26:23). The rest of the Disciples did not notice who dipped their hand into the vinegar along with the Master, but Judas Iscariot was aware of it.
Gospel readers who do not know about the seder might think that the dipping into the bowl with Iscariot (mentioned in Matthew and Mark) is the same as John 13:26, where Yeshua dips a piece of bread and gives it to Iscariot. However, these two events actually correspond to different rituals within the seder.
Only Iscariot was aware that he had dipped the karpas into the vinegar simultaneously with Yeshua. This strongly suggests that Iscariot must have been seated right next to Yeshua at the table. Iscariot maintained his pretense of ignorance and, along with the others, turned to the Master and asked, “Rabbi, is it I?” The Master responded to him privately, “You have said it” (Matt. 26:25).
The Matzah in Remembrance
The meal continued. An ancient Jewish description of the seder meal says, “Next they bring unleavened bread, lettuce, and fruit compote [charoset] …in the days of the Temple they would set before him the body of the Passover lamb” (Mishnah).
Prior to consuming the lamb, the individuals partaking in the seder ceremony needed to fulfill their responsibility to consume unleavened bread (matzah) and bitter herbs. During the festival, it is forbidden to consume or bring any grain product into the house, if it has been exposed to moisture and allowed to rise before baking. According to the Torah, it is an obligation for the HaShem’s people to consume unleavened matzah bread throughout the seven days of the festival, particularly during the seder.
Throughout the seder meal, the host elevates the unleavened bread and proclaims, “This is the bread of affliction.” Afterwards, he offers a blessing for the bread, then breaks it and shares it with everyone present at the table.
Yeshua would have made the blessing for bread: “Blessed are you, Adonai our G-d, King of the Universe, who brings forth bread from the earth.” He may have added the additional blessing for the festival, “…who has sanctified us with his commandments and has commanded us about eating matzah.” After breaking the bread of affliction, He ate some and then distributed it among His Disciples, instructing them, “Take, eat; this is my body” (Matt 26:26).
The Disciples received a profound command from Him: from now on, they were to partake of the unleavened bread of Passover in honor of His memory. This instruction bestowed upon the Passover ritual a renewed and heightened meaning. Followers of Yeshua commemorated the Exodus from Egypt by consuming unleavened bread during the Passover. The Torah explicitly says that Passover “…shall be to you one of remembrance: [zikkaron]” (Exod. 12:14).
The Christian tradition has embellished the ritual, but its original context reveals a simple Passover rite that was customary in every Jewish home, enhanced with additional symbolic meanings. By using unleavened bread as a symbol of His body, Yeshua encouraged His Disciples to always remember Passover as the time of His suffering and sacrifice. As Paul says, “For as often as you eat this bread … you proclaim the death of the Master until He comes” (1 Cor. 11:26).
Korech
With great reverence, our beloved Master Yeshua joined in the sacred seder custom, graciously sharing the unleavened matzah-bread. His compassionate gaze then shifted towards the bitter herbs and the sacred Passover lamb. Offering a heartfelt blessing, He embarked on partaking in the main course.
While they were eating, Yeshua grew increasingly disturbed in His spirit. Feeling the need to speak out, He bore witness and said, “Truly, truly, I say to you, one of you shall deliver Me up” (John 13:21). The Disciples looked at each other, perplexed about which of them He was referring to. For the past three years, these twelve men had shared extraordinary adventures, from walking and talking to learning and arguing, from sharing meals and drinks to camping and traveling together. Witnessing the calming of the sea, the healing of the sick, the casting out of demons, and the raising of the dead had marked their journey. Their collective experiences formed an unbreakable bond of brotherhood, making betrayal an unthinkable notion. The mere thought shattered their hearts.
John, the son of Zebedee, was seated next to the Master at the table. Perhaps Iscariot occupied the esteemed position on the Master’s left. The arrangement details how Iscariot also reached for the dish (karpas) at the same time as the Master, enabling Yeshua to easily give him the morsel.
Simon Peter glanced across the table, giving a nod to capture John’s attention to ask Yeshua “…who it was of whom He spoke.” John leaned back and asked in a whisper, “Master, who is it?”
Yeshua replied softly, “It is he to whom I shall give a piece of bread when I have dipped it” (John 13:24-26). Yeshua dipped the morsel into a dish and then handed it to Iscariot:
“And having dipped the bread, He gave it to Yehudah from Qerioth, son of Shimon [Judas Iscariot]. And after the piece of bread, Satan entered into him. Yeshua, therefore, said to him, ‘What you will do, do quickly’” (John 13:26–27).
This ritual is called korech. In accordance with tradition, it is customary to combine the matzah bread, the Passover lamb, and the bitter herbs and eat them together (korech) as a symbolic sandwich, thus fulfilling the verse that prescribes, “They shall eat it with unleavened bread and bitter herbs” (Num. 9:11).
The bitter herbs serve as a powerful reminder of the bitterness that the Jews had to endure during their time in Egypt. But for the devoted followers of the Master, these bitter herbs carry an even deeper meaning. They serve as a constant reminder of the night He was betrayed and the agonizing suffering that awaited Him.
During modern seders, the absence of the Passover lamb doesn’t hinder our meaningful observance. We continue to honor tradition by engaging in rituals like korech, where we dip unleavened bread into charoset, a fruit compote, and maror, bitter herbs like grated horseradish root. The fiery impact of horseradish on matzah offers a culinary experience akin to John’s powerful words about Judas: “And after the piece of bread, Satan entered into him” (John 13:27).
The Third Cup
“And taking the cup, giving thanks, He gave it to them, and they all drank from it’” (Mark 14:23).
Following the consumption of the Passover meal, individuals partaking in a Passover Seder traditionally pour a third cup of wine to accompany the grace after meals. This particular cup is often known as the “Cup of Thanksgiving”, as it is linked to the prayer expressing gratitude for the food. Likewise, Paul refers to the cup of the Master as “the cup of blessing” (1 Cor. 10:16).
Both Luke and 1 Corinthians clearly state that Yeshua took the cup “after they had eaten” and “after the meal.” This specific timing can only refer to the third cup, also known as the Cup of Thanksgiving. The Greek term eucharisteo, which translates to “to give thanks,” carries with it the essence of the customary Jewish ritual of offering a blessing before a meal. It is within the subsequent Roman Catholic tradition that the sacramental significance of the word “Eucharist” took shape and unfolded.
The Master blessed the wine and passed the cup to His Disciples, saying, “And He said to them, ‘This is My blood, that of the renewed covenant, which is shed for many’” (Mark 14:24).
Yeshua, while handing the cup of thanksgiving to His Disciples, instructed them to remember Him by drinking the Passover wine from that moment forward. With those words, He infused the Passover ceremony with fresh symbolism. He did not institute a new ritual or replace the previous symbolic associations. The followers of Yeshua traditionally drank four cups during Passover to remember the deliverance from Egypt, as HaShem established it as a commemoration of the Exodus. Rabbi Yeshua told His Disciples to henceforth take the cups of Passover in remembrance of Him.
Christian tradition has enhanced the significance of the cup ritual, but its original context reveals a straightforward Passover tradition observed in every Jewish household, enriched with symbolic connections. The ritual cup of the Master symbolizes His willing, sacrificial death: “For as often as you … drink this cup, you proclaim the death of the Master until He comes” (1 Cor. 11:26).
The traditional blessing for wine acknowledges HaShem’s creation of the bountiful fruit of the vine. As Yeshua passed the cup to His Disciples, He said, “‘For I say to you, I shall certainly not eat of it until it is filled in the reign of Elohim”” (Mark 14:25). What is the significance of saying that He will drink the wine “fresh” with His Disciples? According to Jewish tradition, the arrival of the Messiah will be marked by a grand banquet in the Kingdom, during which He will serve wine that has been carefully preserved since the beginning of time.
Fourth Cup and Singing the Hallel
“And having sung a song…” (Matt. 26:30).
During the time of the Master, those taking part in a Passover Seder would chant the Hallel (Psalms 113–118). They would read part of the psalms before the meal along with the second cup, and then complete the psalms after the meal along with the final cup.
In the Gospels, it is recorded that both Yeshua and His Disciples followed the same custom consistently. “And having sung a song, they went out to the Mount of Olives” (Matt. 26:30; Mark 14:26). Prior to their departure for the Mount of Olives, they paused to savor the fourth cup.
Yeshua pronounced the blessing over the final cup, along with the last blessings over the wine, as He said, “I am the vine, you are the branches…” (John 15:5). Throughout the night, the Master engaged in a profound discourse with His Disciples at the table, delivering all the teachings found in the passages of John 13-17. The Disciples were warned by Him of their impending denial. Simon Peter vehemently declared that he would never betray Yeshua. But, Yeshua urged them to brace themselves for the impending turmoil and prayed for them.
After finishing His farewell speech, Yeshua left the table followed by His Disciples. The group departed from the city, making their way across the valley situated below the majestic Mount of Olives. With determination, they ascended the hill, reaching the renowned Garden of Gethsemane. Then Yeshua prayed, “Father, if it be Your counsel, remove this cup from Me. Yet not My desire, but let Yours be done” (Luke 22:42).
