The Last Supper as a Betrothal Ceremony: A Jewish Perspective on Jesus’ New Covenant with His Followers
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"Tov Rose has written a resource so thorough that Bible students, ministry leaders, and every believer in Yeshua seeking to understand the unity of both the Hebrew and Apostolic Scriptures, will want a copy in their library.
In our own day, much scholarship, and certainly pulpit ministries, have moved away from advancing the truth that Yahweh’s people must understand how both Testament’s speak His revelation. The result is a rise in what I describe as abhorrent theologies that attempt to negate and reject outright Yahweh’s people Israel, argue against a literal realized eschatology where King Jesus reigns, and a misunderstanding of the role we must play as believers in these days. Tov’s book provides the biblical basis as well as the intellectual weaponry to right these wrongs."
Dr. Mike Spaulding
Pastor Calvary Chapel Lima, OH, Author and Conference Speaker
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The Last Supper as a Betrothal Ceremony: A Jewish Perspective on Jesus’ Covenant with His Followers
The Last Supper, a foundational event in Christian theology, is traditionally understood as the institution of communion (or the Lord’s Supper) during a Passover meal, as recorded in the Synoptic Gospels: Matthew 26:17–30, Mark 14:12–26, and Luke 22:7–38.[1] However, when viewed through the lens of ancient Jewish wedding customs and from the perspective of a Jewish believer in Jesus, this event takes on a deeper significance: it becomes a betrothal ceremony. In Jewish tradition, betrothal (kiddushin) was a legally binding covenant, often sealed by the sharing of a cup of wine between the groom and bride. This analysis argues that Jesus’ actions at the Last Supper mirror this ritual, positioning him as the Bridegroom who pledges himself to his disciples—representing the Church, his Bride—within a covenantal framework based on the template of the Mosaic Marriage Covenant. By exploring Jewish wedding customs, Passover traditions, biblical chiastic structures, and the “Marriage Cup Thread,” we uncover how Jesus’ Jewish heritage shaped early Christian belief, offering a richer understanding of this pivotal moment.
Jewish Betrothal Customs: Legal and Symbolic Foundations
In ancient Jewish culture, marriage unfolded in two stages: kiddushin (betrothal) and nisuin (the wedding proper). Betrothal was far more than a modern engagement; it was a legally binding commitment requiring a formal divorce to dissolve. The Jewish Virtual Library explains, “Betrothal, in Jewish law, is the first stage of the marriage process, whereby a man and a woman become legally committed to each other.”[2] This covenant was formalized through a ceremonial act, often involving the groom offering a cup of wine to the bride. Her acceptance, by drinking from the cup, signified her consent to the betrothal.[3]
The ritual carried profound symbolic weight. Wine, a central element in Jewish life, symbolized joy and consecration, as seen in the Kiddush prayer that sanctifies the Sabbath.[4] During betrothal, the groom might declare, “You are hereby betrothed to me with this ring according to the law of Moses and Israel,” accompanied by the exchange of a token—often a ring—though the sharing of wine reinforced the covenant’s sanctity.[5] This act established a binding promise, with the groom departing to prepare a home, returning later for the wedding feast. Biblical examples, such as Isaac and Rebekah (Genesis 24) and Jacob and Rachel (Genesis 29), reflect this pattern of commitment and anticipation.
Betrothal in the Biblical Context
The concept of betrothal in the Hebrew Scriptures extends beyond human marriage, often symbolizing God’s relationship with Israel. In Jeremiah 2:2, God recalls, “I remember the devotion of your youth, your love as a bride, how you followed me in the wilderness.”[6] This marital imagery underscores the covenantal bond between God and Israel, established at Sinai, where God’s law was given as a ketubah (marriage contract). Hosea 2:19–20 further prophesies, “I will betroth you to me forever; I will betroth you to me in righteousness and in justice, in steadfast love and in mercy.”[7] These passages frame God as the Bridegroom and Israel as his Bride, setting the stage for understanding Jesus’ actions at the Last Supper as a renewal of this divine betrothal.
The Last Supper: A Passover Meal and Betrothal Ceremony
The Last Supper occurred during Passover, a festival celebrating God’s deliverance of Israel from Egypt (Exodus 12). Known as Pesach, Passover commemorates the covenantal relationship between God and Israel, making it an ideal setting for Jesus’ actions.[8] The Gospels describe how Jesus took bread, blessed it, and said, “This is my body, given for you,” then took the cup, saying, “This cup is the new covenant in my blood, which is poured out for you” (Luke 22:19–20).[9] These words echo covenant-making language from the Hebrew Scriptures, such as God’s covenant with Abraham (Genesis 15:18) and the Sinai covenant, where blood sealed the agreement (Exodus 24:8).[10]
Yet Jesus’ actions also parallel Jewish betrothal customs. By offering the cup of wine and calling it the “new covenant,” he mirrors the groom’s role in kiddushin, proposing a binding commitment to his disciples. Scholar Catherine Parks observes, “As Jesus eats the Last Supper with His disciples, He drinks the Passover wine with them and says, ‘this is my blood of the covenant... I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.’ This is the betrothal wine.”[11] This interpretation frames the Last Supper as both a Passover meal and a betrothal ceremony, where Jesus pledges himself to his followers, establishing a covenant akin to a marital bond.
This imagery deepens with Jesus’ words in John 14:2–3: “In my Father’s house are many rooms... I go to prepare a place for you... I will come again and will take you to myself.”[12] In Jewish tradition, the groom left after betrothal to prepare a home, returning later for the bride.[13] Jesus’ promise to “prepare a place” and “come again” aligns with this custom, framing his departure and return in terms familiar to his Jewish audience.
Passover and the Four Cups: A Deeper Connection
The Passover Seder includes four cups of wine, each symbolizing a different aspect of God’s deliverance: sanctification, deliverance, redemption, and praise.[14] Some scholars suggest that Jesus’ cup at the Last Supper was the third cup, the “cup of redemption,” which aligns with his statement, “This cup is the new covenant in my blood.”[15] This connection reinforces the idea of Jesus as the ultimate redeemer, fulfilling the Passover promise through his sacrifice. The fourth cup, traditionally the “cup of praise,” is thought to be the one Jesus refers to when he says, “I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom” (Matthew 26:29), pointing to the future messianic banquet.[16]
The Biblical Narrative as a Chiastic Structure: Jesus as the Turning Point
The Bible’s overarching story can be understood through a chiastic structure, a literary device where themes symmetrically reflect around a central axis. Scholar John Breck describes chiasmus as “a rhetorical form that provides symmetry and balance to biblical texts, often highlighting their theological center.”[17] In this framework, Jesus and the Last Supper mark the turning point of covenant renewal:
A: Initial Wedding – Creation, with God uniting Adam and Eve (Genesis 2:24).[18]
B: First Betrothal – God’s covenant with Israel at Sinai (Exodus 19–24).[19]
X: Divorce – Israel’s unfaithfulness and exile (Hosea 1–3; Jeremiah 3:8).[20]
B': Second Betrothal – Jesus’ new covenant at the Last Supper (Luke 22:20).[21]
A': Final Wedding – The Marriage Supper of the Lamb (Revelation 19:6–9).[22]
This structure positions the Last Supper as the second betrothal, restoring the broken covenant after Israel’s metaphorical “divorce.” The motif of wine as a “Marriage Cup” recurs throughout Scripture: from Eden’s disrupted fellowship (Genesis 3), to Jesus’ first miracle at Cana (John 2:1–11), to the eschatological feast in Revelation 19:9.[23] At the Last Supper, the cup symbolizes covenant renewal, linking the Old and New Testaments.
Chiastic Examples in Scripture
Chiastic structures appear throughout the Bible, emphasizing key theological points. For instance, the flood narrative in Genesis 6–9 follows a chiastic pattern, with Noah’s obedience at the center.[24] Similarly, the Book of Revelation is structured chiastically, with the throne room vision (Revelation 4–5) as its focal point.[25] These patterns highlight God’s sovereignty and faithfulness, reinforcing the Last Supper’s role as a pivotal moment in the divine narrative.
The Marriage Cup Thread: Wine as a Symbol of Covenant
Wine weaves a thematic thread through the Bible, symbolizing both blessing and judgment:
Genesis 3: The forbidden fruit, often associated with grapes, leads to humanity’s fall, disrupting fellowship with God.[26]
John 2:1–11: Jesus’ first miracle at Cana—turning water into wine—restores joy and hints at covenant renewal.[27]
Luke 22:20: The Last Supper’s cup becomes the “new covenant in my blood.”[28]
Revelation 19:9: The Marriage Supper of the Lamb celebrates ultimate union.[29]
In the Old Testament, wine represents God’s blessing (Deuteronomy 8:8) or judgment (Psalm 75:8). Jesus transforms the Passover cup into a symbol of redemption, tying it to his role as Bridegroom. This thread culminates in the eschatological wedding feast, where the Bridegroom and Bride are united.
Wine in Jewish Tradition
Wine’s significance in Jewish life extends beyond weddings. It is central to Sabbath and festival observances, symbolizing joy and sanctification. The Kiddush prayer, recited over wine, marks the beginning of sacred time.[30] At Passover, the four cups reflect God’s promises in Exodus 6:6–7: “I will bring you out... I will deliver you... I will redeem you... I will take you to be my people.”[31] Jesus’ use of the cup at the Last Supper thus resonates deeply within this tradition, elevating the Passover meal to a new covenantal level.
Theological and Historical Implications for Early Christianity
Early Christian writings reinforce this betrothal imagery. In Ephesians 5:25–32, Paul portrays the Church as Christ’s bride, sanctified through his sacrifice—a concept rooted in Jewish marital metaphors.[32] The Didache, an early Christian text (circa 50–120 CE), suggests the Lord’s Supper was a recurring act, possibly renewing this betrothal commitment.[33] Messianic Jewish scholarship further connects Jesus’ actions to Jewish wedding traditions, viewing his return as the groom’s arrival for the nisuin (wedding feast).[34]
Theologically, this perspective casts salvation history as a marital narrative: Jesus renews God’s covenant with Israel, extends it to all nations, and anticipates its consummation at his return. The Last Supper thus blends Passover liberation with betrothal promise, offering a profound understanding of communion as a covenant meal.
Patristic Interpretations
Church Fathers like Origen and Augustine interpreted the Song of Songs as an allegory of Christ’s love for the Church, further embedding the marital metaphor in Christian theology.[35] This interpretive tradition underscores the continuity between Jewish and Christian understandings of divine love and commitment.
Communion: A Simple Yet Incredible Act of Remembrance
For many, “communion” or “the Lord’s Supper” is a more familiar term than “Eucharist.” It’s the act of sharing bread and wine (or grape juice) to remember Jesus’ sacrifice. At its heart, communion is a memorial meal—a simple way to recall Jesus’ command: “Do this in remembrance of me” (Luke 22:19).[36] It’s less about complex rituals and more about gratitude and connection.
In plain terms, communion is like a family gathering where you honor a loved one’s promise. When Jesus said, “This is my body, given for you,” and “This is my blood of the new covenant,” he was making a serious commitment—akin to a wedding vow—binding himself to his followers forever.[37] Each time believers share communion, they renew that promise, saying, “We remember what you did, and we’re waiting for you to come back.”
Communion in Early Christian Practice
In the early Church, communion was celebrated regularly, often within the context of a communal meal known as the agape feast.[38] This practice emphasized fellowship and unity, reflecting the covenantal bond established at the Last Supper. Over time, as the Church formalized its liturgy, communion became a distinct sacrament, but its roots in the Jewish Passover and betrothal customs remained foundational.
A Covenant Meal with Enduring Significance
The Last Supper, seen as a betrothal ceremony, transcends its traditional role, revealing Jesus as the Bridegroom of a new marriage covenant. Rooted in Jewish wedding customs—where the cup of wine seals a pledge—his actions align with scriptural patterns of divine marriage, from Genesis to Revelation. Supported by biblical texts (Luke 22:20; John 14:2–3), Jewish tradition, and scholarly analysis, this view enriches the event’s meaning, portraying it as a covenant meal binding Christ to his Church.[39]
Whether you’re a scholar, a seeker, or someone bridging the Old and New Testaments, this perspective invites you to see Jesus as the Bridegroom who has pledged himself to his people, promising to return for the ultimate celebration.
Explore Further with Tov Rose’s Book and Video Bundle
To deepen your understanding of these themes, I invite you to explore my bundled collection of books and videos, which uncover the Jewish roots of Jesus’ life and ministry. As a second-generation Jewish believer in Jesus, I’ve spent over 30 years researching theology, biblical languages, and Midrashic studies, including private mentorship my Dr. Louis Goldberg, former chair of the Jewish Studies Department at Moody Bible Institute and Biblical Languages at Southeastern Baptist Theological Seminary.[40] This collection reflects my professional experience as a speaker, author, and founder of the NMV Bible Priject & Foundation, The Entertainment Industry Chaplains, and Call to Return Ministries, aimed at exposing the New Testament’s and Jesus’ Jewish context.
What’s Included in the Bundle:
Book 1: The Baptism of Jesus from a Jewish Perspective
This book explores the cultural and theological significance of Jesus’ baptism through a first-century Jewish lens, revealing overlooked layers.[41]
Book 2: Jesus in the Jewish Wedding: Messianic Fulfillment in the Bible and Tradition
A collection of perspectives examining parallels between Jewish wedding traditions—like those at the Last Supper—and Jesus’ relationship with his followers.[42]
Book 3: Jesus: The God of Abraham, Isaac & Jacob
This work connects Jesus to the Hebrew Scriptures, arguing he fulfills God’s promises to Israel.[43]
Video: Jesus in the Passover Presentation - Recorded Live
A live teaching linking Passover to Jesus’ ministry, expanded in the accompanying book.[44]
Book 4: Jesus in the Passover: More than an Haggadah
A deeper dive into Passover traditions and their implications for Christian faith, highlighting Jesus as Bridegroom and Redeemer.[45]
These works offer a comprehensive journey into Jesus’ Jewish heritage, designed to enrich your perspective on Scripture and the Messiah.
Pricing and Availability
The bundle is available for $138.97, with installment options, at: The Ultimate Jesus is the Bridegroom of Israel Education Bundle.[46] It’s an investment in understanding faith’s foundations through a Jewish lens.
P.S. No animals were harmed in the creation of this email. Made with recycled data.
Footnotes
(as always, I do my best to make sure all are correct. If you find an error below, please do let me know)
[1] The Holy Bible, English Standard Version (Wheaton, IL: Crossway, 2001), Matthew 26:17–30; Mark 14:12–26; Luke 22:7–38.
[2] Jewish Virtual Library, “Betrothal,” accessed October 2023, https://www.jewishvirtuallibrary.org/betrothal-jewish-virtual-library.
[3] Chabad.org, “The Jewish Marriage Ceremony,” accessed October 2023, https://www.chabad.org/library/article_cdo/aid/465162/jewish/The-Jewish-Marriage-Ceremony.htm.
[4] My Jewish Learning, “Ancient Jewish Marriage,” accessed October 2023, https://www.myjewishlearning.com/article/ancient-jewish-marriage/.
[5] Chabad.org, “The Jewish Marriage Ceremony.”
[6] The Holy Bible, Jeremiah 2:2.
[7] The Holy Bible, Hosea 2:19–20.
[8] Reform Judaism, “Passover: History,” accessed October 2023, https://reformjudaism.org/jewish-holidays/passover/passover-history.
[9] The Holy Bible, Luke 22:19–20.
[10] The Holy Bible, Genesis 15:18; Exodus 24:8.
[11] Catherine Parks, “Watching and Waiting: Jewish Wedding Traditions in the New Testament,” April 23, 2013, https://www.cathparks.com/blog/2013/04/23/watching-and-waiting-jewish-wedding-traditions-in-the-new-testament.
[12] The Holy Bible, John 14:2–3.
[13] Messianic Bible, “Ancient Jewish Wedding Customs and Yeshua’s Second Coming,” accessed October 2023, https://www.messianicbible.com/feature/ancient-jewish-wedding-customs-and-yeshuas-second-coming/.
[14] Chabad.org, “The Four Cups of Wine,” accessed October 2023, https://www.chabad.org/holidays/passover/pesach_cdo/aid/658549/jewish/The-Four-Cups.htm.
[15] Biblical Archaeology Society, “Jesus’ Last Supper Still Wasn’t a Passover Seder Meal,” accessed October 2023, https://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/jesus-historical-jesus/jesus-last-supper-passover-seder-meal/.
[16] The Holy Bible, Matthew 26:29.
[17] John Breck, The Shape of Biblical Language: Chiasmus in the Scriptures and Beyond (Crestwood, NY: St. Vladimir’s Seminary Press, 1994), 12–15.
[18] The Holy Bible, Genesis 2:24.
[19] The Holy Bible, Exodus 19–24.
[20] The Holy Bible, Hosea 1–3; Jeremiah 3:8.
[21] The Holy Bible, Luke 22:20.
[22] The Holy Bible, Revelation 19:6–9.
[23] The Holy Bible, Genesis 3; John 2:1–11; Revelation 19:9.
[24] Breck, The Shape of Biblical Language, 45–50.
[25] Ibid., 120–125.
[26] The Holy Bible, Genesis 3:6.
[27] The Holy Bible, John 2:1–11.
[28] The Holy Bible, Luke 22:20.
[29] The Holy Bible, Revelation 19:9.
[30] My Jewish Learning, “Kiddush,” accessed October 2023, https://www.myjewishlearning.com/article/kiddush/.
[31] The Holy Bible, Exodus 6:6–7.
[32] The Holy Bible, Ephesians 5:25–32.
[33] Didache 9–10, in The Apostolic Fathers, ed. Michael W. Holmes (Grand Rapids, MI: Baker Academic, 2007), 258–262.
[34] Messianic Bible, “Ancient Jewish Wedding Customs and Yeshua’s Second Coming.”
[35] Origen, Commentary on the Song of Songs, trans. R. P. Lawson (New York: Newman Press, 1957); Augustine, Sermons on the Song of Songs, in The Works of Saint Augustine, ed. John E. Rotelle (New York: New City Press, 1990).
[36] The Holy Bible, Luke 22:19.
[37] The Holy Bible, Luke 22:19–20.
[38] Didache 10, in The Apostolic Fathers, 262.
[39] The Holy Bible, Luke 22:20; John 14:2–3.
[40] Tov Rose, “About,” TovRose.com, accessed October 2023, https://www.tovrose.com/about.
[41] Tov Rose, The Baptism of Jesus from a Jewish Perspective (self-published, 2023), available at https://thehappytheologist.teachable.com.
[42] Tov Rose, Jesus in the Jewish Wedding: Messianic Fulfillment in the Bible and Tradition (self-published, 2023), available at https://thehappytheologist.teachable.com.
[43] Tov Rose, Jesus: The God of Abraham, Isaac & Jacob (self-published, 2023), available at https://thehappytheologist.teachable.com.
[44] Tov Rose, Jesus in the Passover Presentation - Recorded Live (video, self-published, 2023), available at https://thehappytheologist.teachable.com.
[45] Tov Rose, Jesus in the Passover: More than an Haggadah (self-published, 2023), available at https://thehappytheologist.teachable.com.
[46] Tov Rose, “The Ultimate Jesus is the Bridegroom of Israel Education Bundle,” accessed October 2023, https://thehappytheologist.teachable.com/p/the-ultimate-jesus-is-the-bridegroom-of-israel-education-bundle.
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