The Hebrew word Seder means “order.” The Passover meal has a specific order in which food is eaten, prayers are recited, and songs are sung. Each item on the Passover plate has a specific historical meaning related to the exodus of the Jews from Egypt and their freedom from slavery. 1 Corinthians 5:7 identifies Jesus the Christ as our Passover; thus, the Seder carries a New Testament meaning related to Jesus the Messiah.
In the Seder, there are several strong symbols of Christ. One is the shank bone of a lamb, which reminds the participants of the feast of God’s salvation. During the tenth plague, God instructed the Israelites to daub their doorposts and lintels with the blood of a spotless lamb so that the Lord would “pass over” their homes and preserve the lives within (Exodus 12:1–13). This is a symbol of salvation in Egypt, but it is also a picture of Jesus who was and is the “Lamb of God” (John 1:29). His sacrifice preserves the lives of all who believe. The instructions for the original Passover specified that the lamb’s bones could not be broken (Exodus 12:46), another foreshadowing of Christ’s death (John 19:33).
Another symbol of Christ on the Seder plate is the matzoh, or unleavened bread. As the Jewish people left Egypt, they were in great haste and therefore had no time to allow their bread to rise. From then on, Passover was followed by the week-long Feast of Unleavened Bread (Deuteronomy 16:3). There are some fascinating things about the matzoh that provide a remarkable picture of the Messiah:
For example, the matzoh is placed in a bag called an echad, which means “one” in Hebrew. But this one bag has three chambers. One piece of matzoh is placed into each chamber of the bag. The matzoh placed in the first chamber is never touched, never used, never seen. The second matzoh in the bag is broken in half at the beginning of the Seder; half of the broken matzoh is placed back in the echad, and the other half, called the Afikomen, is placed in a linen cloth. The third matzoh in the bag is used to eat the elements on the Seder plate.
The word echad is used in Genesis 2:24 (the man and his wife will become “echad,” or “one” flesh). The word also appears in Numbers 13:23 when the spies returned from Canaan with an echad cluster of grapes. In both cases, the word echad refers to a complex unity of one. Many Jews consider the three matzohs to represent Abraham, Isaac, and Jacob. But they cannot explain why they break “Isaac” in half or why they place half of the middle matzoh back in the echad and keep the other half out, wrapped in a cloth.
The meaning of the Seder’s ritual of the matzohs is understood with clues from the New Testament. The Trinity is pictured in the matzohs. The first matzoh that remains in the bag throughout the Seder represents Ha Av, the Father whom no man sees. The third matzohrepresents the Ruach Ha Kodesh, the Holy Spirit who dwells within us. And the second matzoh, the broken one, represents Ha Ben, the Son. The reason the middle matzoh is broken is to picture the broken body of Christ (1 Corinthians 11:24). The half put back in the echad represents Jesus’ divine nature; the other half, wrapped in a linen cloth and separated from the echad represents Jesus’ humanity as He remained on earth.
The linen cloth that wraps half of the second piece of matzoh suggests Jesus’ burial cloth. During the Seder, this linen cloth with the Afikomen inside is hidden, and after the dinner the children present look for it. Once the Afikomen is found, it is held as a ransom. Again, we see that these rituals point to Christ: He was fully God yet fully human; He was broken for us; He was buried, sought for, and resurrected; and His life was given a ransom for many (Mark 10:45). Jesus is the completion of the New Covenant of Jeremiah 31:31, and the Passover Seder rituals bear that out even though Orthodox Jews reject Jesus as the Messiah.
Also, the matzoh used for the Passover Seder must be prepared a certain way. It must be unleavened—leaven is often equated with sin in the Scriptures, and Jesus is sinless. Second, the matzoh must be striped—Jesus’ “stripes” (His wounds) are what heal us spiritually (Isaiah 53:5). And, third, the matzoh must be pierced—Jesus was nailed to the cross (Psalm 22:16).
The other elements of the Seder plate are traditional reminders of the Israelite enslavement to the Egyptians. They are as follows:
Vegetable (Karpas) – This element, usually parsley, is dipped in salt water and eaten. The karpas pictures the hyssop that was used to apply the blood of the Passover lamb to homes of the Israelites in Egypt. In the New Testament, hyssop was used to give the Lamb of God vinegar when Jesus said He thirsted (John 19:29). The salt water represents the tears shed during the bitter years of slavery and the Red Sea that God split during the exodus.
Bitter Herbs (Maror) – The eating of “bitter herbs” is commanded in Exodus 12:8. In modern times, this is usually horseradish, one of the bitterest herbs. The maror reminds the Jews that they were unable to offer sacrifice and worship to God, and that was bitterer than the slavery of Egypt.
Charoset (haroseth) – Charoset is a mixture of apples, nuts, wine, and spices. It represents the mortar the Israelites used in the constructing buildings during their slavery to the Egyptians. Of all the elements of the Seder, charoset alone is sweet, and this is a reminder of the hope of redemption.
Hard-boiled or Roasted Egg (Baytzah) – Traditionally, hard-boiled eggs were eaten by mourners, and the egg is eaten during the Seder to remind participants that they are always in mourning for the loss of their temple. The fact that the egg is roasted evokes the roasting of the sacrifice on the altar of the temple.
There are also four cups of wine used at various points during the Seder. Each of these glasses of wine has a name: the first glass is the “cup of sanctification.” The second is the “cup of judgment.” The third is the “cup of redemption.” And the fourth is the “cup of praise.” At the Last Supper, Jesus took the first cup and promised His disciples that the next time He drank the fruit of the vine with them would be in the kingdom (Luke 22:17). Later in the Seder, Jesus took the third cup—the cup of redemption—and used that cup as a symbol of the New Covenant in His blood (Luke 22:20). Thus Jesus fulfilled the Passover symbolism and infused the whole feast with a new meaning.
In Exodus 6, God promised His people that He would save them from slavery: “Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:” Exodus 6:6
The phrase “with an outstretched arm” is repeated throughout the Old Testament in connection with Passover remembrances: Deuteronomy 4:34; 7:19; 9:29; 26:8; 2 Kings 17:36; Psalm 136:12; Jeremiah 32:21.
In the New Testament, the Messiah had both of His arms outstretched as He freed us from sin and brought us salvation.