SEV Biblia, Chapter 26:29
Y os digo, que desde ahora no beber ms de este fruto de la vid, hasta aquel día, cuando lo tengo que beber nuevo con vosotros en el Reino de mi Padre.
Clarke's Bible Commentary - Matthew 26:29
Verse 29. I will not drink henceforth of this fruit of the vine] These words seem to intimate no more than this: We shall not have another opportunity of eating this bread and drinking this wine together; as in a few hours my crucifixion shall take place. Until that day when I drink it new with you] That is, I shall no more drink of the produce of the vine with you; but shall drink new wine-wine of a widely different nature from this-a wine which the kingdom of God alone can afford. The term new in Scripture is often taken in this sense. So the NEW heaven, the NEW earth, the NEW covenant, the NEW man-mean a heaven, earth, covenant, man, of a very different nature from the former. It was our Lord's invariable custom to illustrate heavenly things by those of earth, and to make that which had last been the subject of conversation the means of doing it. Thus he uses wine here, of which they had lately drunk, and on which he had held the preceding discourse, to point out the supreme blessedness of the kingdom of God. But however pleasing and useful wine may be to the body and how helpful soever, as an ordinance of God. It may be to the soul in the holy sacrament; yet the wine of the kingdom, the spiritual enjoyments at the right hand of God, will be infinitely more precious and useful. From what our Lord says here, we learn that the sacrament of his supper is a type and a pledge, to genuine Christians, of the felicity they shall enjoy with Christ in the kingdom of glory.
John Gill's Bible Commentary
Ver. 29. But I say unto you, I will not drink henceforth , etc.] From whence it seems natural to conclude, that Christ had drank of the cup in the supper, as well as at the passover; and it is reasonable to believe, that he also ate of the bread; since it appears from what has been observed before, (see Gill on Matthew 26:26), that none might eat, till he that blessed and brake the bread had tasted of it f1551 : the reason why wine is here called the fruit of the vine , and not wine, (see Gill on Matthew 26:27). The design of this expression is to show, that his stay would be very short: the cup he had just drank of, was the last he should drink with them: he should drink no more wine at the passover; he had kept the last, and which now of right was to cease; nor in the Lords supper, for though that was to continue to his second coming, he should be no more present at it corporeally, only spiritually; nor in common conversation, which is not contradicted by ( Acts 10:41). Since, though the apostles drank with him in his presence, it does not necessarily follow, that he drank with them; and if he did, it was not in a mortal state, nor in the ordinary manner and use of it, but to confirm his resurrection from the dead, nor can it be proved that he drank of the fruit of the vine: the design of the phrase, as before observed, is to signify his speedy departure from his disciples. The allusion is to an usage at the passover, when after the fourth cup, they tasted of nothing else all that night, except water; and so Christ declares, that he would drink no more, not only that night, but never after. Until the day I drink it new with you, in my Fathers kingdom : Mark says, in the kingdom of God, ( Mark 14:25); and Luke, until the kingdom of God come, ( Luke 22:18); and both the Syriac and Persic versions read it here, in the kingdom of God; by which is meant, something distinct from the kingdom of the Son, or of the Messiah, which was already come; and appeared more manifestly after the resurrection of Christ, upon his ascension to heaven, and the effusion of the holy Spirit, and the success of the Gospel, both among Jews and Gentiles; and which will be more glorious in the latter day: and when all the elect of God are gathered in, and have been presented to Christ by himself, he will then deliver up the kingdom to the Father, and God shall be all in all; and then the kingdom of the Father will take place here mentioned, and which is no other than the ultimate glory; so called, because it is of the Fathers preparing and giving, and in which he will reign and dwell, and the saints with him, to all eternity; which must not be understood to the exclusion of Christ, for it is called his kingdom also, ( Luke 22:30), in this state, Christ will drink new wine, not literally, but spiritually understood; and which designs the joys and glories of heaven, the best wine which is reserved to the last: which is sometimes signified by a feast, of which wine is a principal part; by sitting down as at a table, in the kingdom of heaven, with Abraham, Isaac, and Jacob, ( Matthew 8:11), and expressed by wine, because of its refreshing and exhilarating nature, in Gods presence is fulness of joy; and by new wine, because these joys are the most excellent, because they are always new, and never change; they are pleasures for evermore: to drink hereof, denotes the full enjoyment of them, which Christ, as man and mediator, and his people with him, shall be possessed of; and is different from the superficial taste of the powers of the world to come, ( Hebrews 6:5), which hypocrites have, and those real prelibations of glory which saints have in this life; there being a difference between drinking and tasting, ( Matthew 27:34), and this will be social; Christ and his true disciples shall be together; and drink this new wine together; or enjoy the same glory and felicity in the highest measure and degree, they are capable of; and which society therein will yield a mutual pleasure to each other, as the words here suggest. The Jews often express the joys of the world to come, by such like figurative phrases: they make mention of, ytad aml[d yy , the wine of the world to come f1552 ; and of ynjwr rk , a spiritual drink, in the last days, which is called the world to come f1553 : and so they explain after this manner, ( Isaiah 64:4). Neither hath the eye seen, O God, etc., yy hz , this is the wine, which is kept in the grapes from the six days of the creation; of which they often speak in their writings f1555 Ver. 30. And when they had sung an hymn , etc.] The Hallell, which the Jews were obliged to sing on the night of the passover; for the passover, they say f1556 , was llh w[j , bound to an hymn. This Hallell, or song of praise, consisted of six Psalms, the 113th, 114th, 115th, 116th, 117th, and 118th f1557 : now this they did not sing all at once, but in parts. Just before the drinking of the second cup and eating of the lamb, they sung the first part of it, which contained the 113th and 114th Psalms; and on mixing the fourth and last cup, they completed the Hallell, by singing the rest of the Psalms, beginning with the 115th Psalm, and ending with the 118th; and said over it, what they call the blessing of the song, which was ( <19E510> Psalm 145:10), etc., and they might, if they would, mix a fifth cup, but that they were not obliged to, and say over it the great Hallell, or hymn, which was the 136th Psalm f1558 . Now the last part of the Hallell, Christ deferred to the close of his supper; there being many things in it pertinent to him, and proper on this occasion, particularly ( <19B501> Psalm 115:1 116:12-15 118:22-27), and the Jews themselves say f1559 , that jym l wlbj , the sorrows of the Messiah are contained in this part: that this is the hymn which Christ and his disciples sung, may be rather thought, than that it was one of his own composing; since not only he, but all the disciples sung it, and therefore must be what they were acquainted with; and since Christ in most things conformed to the rites and usages of the Jewish nation; and he did not rise up from table and go away, until this concluding circumstance was over; though it was allowed to finish the Hallell, or hymn, in any place they pleased, even though it was not the place where the feast was kept however, as soon as it was over, they went out to the Mount of Olives ; he and his disciples, excepting Judas: first he himself alone, and then the disciples followed him, according to ( Luke 22:39), and the Persic version here reads it, he went out. This seems to be contrary to a Jewish canon; for the passover was hnyl w[j , bound to lodging a night f1561 ; that is, as the gloss explains it, the first night (i.e. of the passover) a man must lodge in Jerusalem; thenceforward it was lawful to dwell without the wall, within the border.
And a little after, the same phrase, being bound to lodge, is explained, one night in the midst of the city: but Christ had more important business to attend unto, than to comply with this rule, which was not obligatory by the word of God, though the Jews pretend to found it on ( Deuteronomy 16:7) f1562 . The place where he went with his disciples, was the Mount of Olives, which was on the east side of Jerusalem; and was the place where the high priest stood, and burnt the red heifer, and sprinkled its blood f1563 : now from the temple, or from the mountain of the house, there was a causeway, or bridge on arches, made to the Mount of Olives, in which the high priest and the heifer, hyd[sm lkw , and all his assistants, (the priests that helped him in this service,) went to this mount f1564 : in this same way it is very probable, went Christ the great high priest, who was typified by the red heifer, and his companions the disciples, to the same place, where he had his bloody sweat, and where his sorrows and sufferings began.
Matthew Henry Commentary
Verses 26-30 - This ordinance of the Lord's supper is to us the passover supper, by which we commemorate a much greater deliverance than that of Israel ou of Egypt. Take, eat; accept of Christ as he is offered to you; receiv the atonement, approve of it, submit to his grace and his government Meat looked upon, be the dish ever so well garnished, will not nourish it must be fed upon: so must the doctrine of Christ. This is my body that is, spiritually, it signifies and represents his body. We partak of the sun, not by having the sun put into our hands, but the beams of it darted down upon us; so we partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body. The blood of Christ is signified and represented by the wine. He gave thanks, to teach us to look to God in every part of the ordinance. This cup he gave to the disciples with a command, Drink ye all of it. The pardon of sin is that great blessing which is, in the Lord's supper, conferred of all true believers; it is the foundation of all other blessings. He takes leave of such communion; and assures them of a happy meetin again at last; "Until that day when I drink it new with you\rdblquote may be understood of the joys and glories of the future state, whic the saints shall partake with the Lord Jesus. That will be the kingdo of his Father; the wine of consolation will there be always new. Whil we look at the outward signs of Christ's body broken and his blood she for the remission of our sins, let us recollect that the feast cost his as much as though he had literally given his flesh to be eaten and his blood for us to drink.
Greek Textus Receptus
λεγω 3004 5719 V-PAI-1S δε 1161 CONJ υμιν 5213 P-2DP οτι 3754 CONJ ου 3756 PRT-N μη 3361 PRT-N πιω 4095 5632 V-2AAS-1S απ 575 PREP αρτι 737 ADV εκ 1537 PREP τουτου 5127 D-GSN του 3588 T-GSN γεννηματος 1081 N-GSN της 3588 T-GSF αμπελου 288 N-GSF εως 2193 CONJ της 3588 T-GSF ημερας 2250 N-GSF εκεινης 1565 D-GSF οταν 3752 CONJ αυτο 846 P-ASN πινω 4095 5725 V-PAS-1S μεθ 3326 PREP υμων 5216 P-2GP καινον 2537 A-ASN εν 1722 PREP τη 3588 T-DSF βασιλεια 932 N-DSF του 3588 T-GSM πατρος 3962 N-GSM μου 3450 P-1GS
Vincent's NT Word Studies
29. New (kainon). Another adjective, neon, is employed to denote new wine in the sense of freshly-made (Matt. ix. 17; Mark ii. 22; Luke v. 37, 38, 39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are neoi or newteroi (Luke xv. 12, 13). The new garment (Luke v. 36) is contrasted as to quality with a worn and threadbare one. Hence kainou. So a new heaven (2 Pet. iii. 13) is kainov, contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was kainon (Matt. xxvii. 60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench ("Synonyms") cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying "we are still new (kainoi) and young (veoi) in regard of such deceits." Here kainoi expresses the inexperience of the men; neoi, their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians v. 7, "Purge out the old leaven that ye may be a new neon lump;" and Col. iii. 10, "Put on the new (neon) man," plainly carry the sense of quality. In our Lord's expression, "drink it new," the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, neov is applied to wine, to the young, and once to a covenant.
Robertson's NT Word Studies
26:29 {When I drink it new with you} (hotan auto pinw meq' humwn kaimon). this language rather implies that Jesus himself partook of the bread and the wine, though it is not distinctly stated. In the Messianic banquet it is not necessary to suppose that Jesus means the language literally, "the fruit of the vine." Deissmann (_Bible Studies_, pp. 109f.) gives an instance of genma used of the vine in a papyrus 230 B.C. The language here employed does not make it obligatory to employ wine rather than pure grape juice if one wishes the other.
