THE FOURTH CUP: CONNECTING TWO SUPPERS

I. The Seder

The Passover-eve service, also known as Seder (Hebrew "order"), is a religious meal which in New Testament times as today marks the beginning of the Passover festival; the meal itself is the most important event of the festival. For those living outside the limits of ancient Palestine, the meal is celebrated on the first two nights of what for them comprises an eight-day celebration (15-16 Nisan, the seventh month of the year in the Jewish calendar). For others, the festival extends only seven days, and the Seder only one night. The festival commemorates the Exodus, an event which includes not only Jehovah God's deliverance of the Hebrew slaves from Egyptian bondage, but also His personal revelation on Mount Sinai (Exd 1:1-20:26). The main article on the Seder table is the Seder plate, which consists of five foods reminiscent of these slaves' quest for and journey to freedom:

Haroseth (a mixture of chopped walnuts, wine, cinnamon, and apples, symbolizing the mortar the slaves used to assemble the Pharaoh's bricks),

Parsley, a member of the parsley family (carrot, celery, parsnip, parsley proper; celery is commonly, though not exclusively used). These are intended to symbolize springtime; they are dipped in saltwater to remember the tears of the slaves (vinegar is used in some circles),
Roasted, or hard-boiled egg, another symbol of springtime; also symbolizes God's goodness and lovingkindness; in some circles it is a mournful reminder of the destruction of the Jerusalem temple,
Shank bone, to recall the the anointing of the doorposts with the Paschal lamb's sacrificial blood, which caused the Angel of Death to pass over,
Bitter herbs (Maror—freshly grated horseradish), symbolizing the bitter affliction of slavery.

The meal consists also of unleavened bread (matzoh), symbolizing in part the haste of the slaves' flight from Egypt, and the rigors of their journey to freedom; the leaven itself symbolizes the infectious nature of sin.

For our purposes, the meal includes the partaking of four cups of wine (Arba Kosot), where each cup marks a blessed consequence of the exodus:

Freedom,
Deliverance,
Redemption—this cup is referred to as the "Cup of Blessing" (Babylonian Berakoth 51a),
Release.

After it is apparent that the premises have been thoroughly cleansed of all leaven, the meal typically unfolds so:

The Master of the Seder (commonly the head of the family), having donned a white ceremonial robe (Kittel), opens the meal by consecrating the event with a benediction (Qiddush) over the first cup of wine. Next, after all have washed their hands, he presents the parsley dipped in salt water to all the participants. Then the shank bone and the hard-boiled egg are removed from the Seder plate, while all recite a prayer.

Here a second cup of wine is poured, whereupon the youngest child asks four standard questions about the unusual ceremonies (this follows the pattern found in Scripture Exd 12:26-27, 13:14, Deu 6:20-23): "Why is this night different from all other nights? For on all other nights we eat either leavened or unleavened bread; why on this night only unleavened bread? On all other nights we eat all kinds of herbs; why on this night only bitter herbs? On all other nights we need not dip our herbs even once; why on this night must we dip them twice? On all other nights we eat either sitting up or reclining; why on this night do we all recline?" The answers to the questions are prepared and recited by all the participants in unison. In short, the narrative response (it is a Haggadah) recounts the story of the Exodus—this unique element of the Seder celebration is intended to keep alive that sacred Jewish event. Next all participants again wash their hands, and then consume unleavened bread and bitter herbs dipped into a mixture of crushed fruits and wine, signifying that freedom and spiritual progress is the reward of suffering and sacrifice. At this point, then, the meal is eaten.

When all have eaten, grace is recited over the third cup of wine-- the "Cup of Blessing"— to express gratitude to God. Finally, as the ritual moves toward its conclusion, psalms of praise (Hallel Psa 113-118, previously read in part), and the "Blessing of the Song" (Birkath Hashir) are recited in unison, and a fourth cup of wine is poured to acknowledge Jehovah God's loving Providence; that is, His universal reign and rule. The formal benediction that accompanies the pouring of the fourth cup reads:

‘Blessed art thou, O Lord, who creates the fruit of the vine.' [1]

As said, the third cup of wine is to be taken immediately after the meal with the recital of grace. We are told by Matthew and Mark implicitly, but by Paul explicitly, that the cup our blessed Savior shared at the Last Supper was the third cup, the "Cup of Blessing” Matt 26:29, Mar 14:24, 1Cr 10:16, 11:25. It would seem that the traditional fourth cup was omitted at this Seder, our Lord's Last Supper. the Pauline texts adduced (1Cr 10:16, 11:25) are strong support that the cup shared at the Last Supper was the third cup of the Passover liturgy. It may be inferred that Jesus, when speaking of the fruit of the vine, as recorded by the evangelists (Mat 26:29, Mar 14:25), is referring to a further drinking—the fourth cup—with the implication that the wine presently poured, "this fruit of the vine" TOUTOU TOU GENHMATOS THS AMPELOU being that of the third cup. The Synoptics may be less clear in that regard, but the Pauline text is certain: The cup shared at the Last Supper was the third cup. It is of import here, As pointed out by David Daube, that under Jewish law: "Whereas non-liturgical drinking is permissible between the first and second cups of the service, it is not permissible between the third and fourth" (Mishnah Pesahim 10.7; Daube 330). Jesus' words: "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom." (NASB; cf. BLB versions) concur with rabbinic tradition regarding the drinking of the fourth and final cup of the liturgy: Non-liturgical drinking between the third (=Redemption) and fourth (=Release) cups is not allowed.

It is reasonable to surmise that the Passover service, which was begun the night before Jesus' crucifixion and death (“Holy Week”), a sacrifice which sealed our redemption from the slavery of sin, will be consummated with the taking by Jesus of the fourth cup. Typically over this fourth cup is completed the Hallel (Psa 113-118); but these are recited together with the "Blessing of the Song," the latter of which consists of the acknowledgment of the universal reign and rule of Jehovah God. The taking of the fourth cup, then, is in celebration of God's Kingdom, and it is clear from Jesus' words (Mat 26:29) that as far as He is concerned, He will not taste of that cup until said Kingdom commences, “...until that day when I drink it new with you in my Father's kingdom...” God's saints are the Kingdom of God, for a saint is subject to Jehovah God (Jesus' words are highly consistent when He connects “Kingdom” and “you”). One might wonder at this point if the Marriage Supper of the Lamb (Rev 19:6-9) will include, nay, highlight, the taking of the fourth cup by Jesus, thus formally consummating the Passover meal He began the night before His crucifixion. This traditional end to the Last Supper Seder by way of the Marriage Supper Seder would then rather coincide with the beginning of a glorious eternity future in the Kingdom of Jehovah God for those blessed ones participating in the Marriage Supper of our great savior God.

II. Concluding Comments

This pulpit has proposed a possible connective between the last Supper of Jesus Christ and the Marriage Supper of Jesus Christ; namely, a fourth cup of wine that was probably omitted at the Last Supper Seder. It seems consistent with the perfect nature of God that He would complete the Last Supper ritual—a ritual that follows His own protocol and sanction—at some point in time, and the Marriage Supper of our Savior seems like the perfect occasion for God to do just that. At the Marriage Supper of Jesus Christ will be present every soul for whom Jesus sacrificed Himself, beneficiaries all of the “cup of His Suffering” (= ”the cup of our Blessing”), ultimately, the cup of the New Covenant in His precious blood (1Cr 11:23-26). The fourth cup represents Release, and so its celebration would seem to fit into the Marriage Supper occasion well, for the Redemption that came shortly after the third cup, indeed, the Cross, has made clear the way for final, manifest, Release, sealed by the Savior Jesus.

Lord, what a moment that will be when all eyes, filled with grateful tears, watch you partake of that fourth cup, and with glad voices in unison shout...Hallelujah!! Praised be your Name great savior God, thou high, and lofty, and exalted Lamb of God.

Illustrations and Tables

Figure 1. Connecting Two Suppers.

Works Cited and References

Daube, David.

The New Testament and Rabbinic Judaism.

Peabody MA: Hendrickson Publishers inc., 1998. I am indebted to Dr. Daube for many of the Jewish particulars and the idea of the omission of the fourth cup at the Last Supper; conclusions drawn are our own.

“Holy Week.”

Jesus, Amen.

< http://jesusamen.org/holyweek.html >

“Sustaining Vine.”