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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 22:7–20. His two-level outline is real structure in the source text, so it is rendered as structure.
What a hopeful prospect had we of Christ's doing a great deal of good by his preaching in the temple during the feast of unleavened bread, which continued seven days, when the people were every morning, and early in the morning, so attentive to hear him! But here is a stop put to it. He must enter upon work of another kind; in this, however, he shall do more good than in the other, for neither Christ's nor his church's suffering days are their idle empty days. Now here we have,
I.The preparation that was made for Christ's eating the passover with his disciples, upon the very day of unleavened bread, when the passover must be killed according to the law, Luk 22:7. Christ was made under the law, and observed the ordinances of it, particularly that of the passover, to teach us in like manner to observe his gospel institutions, particularly that of the Lord's supper, and not to neglect them. It is probable that he went to the temple to preach in the morning, when he sent Peter and John another way into the city to prepare the passover. Those who have attendants about them, to do their secular business for them in a great measure, must not think that this allows them to be idle; it engages them to employ themselves more in spiritual business, or service to the public. He directed those whom he employed whither they should go (Luk 22:9, Luk 22:10): they must follow a man bearing a pitcher of water, and he must be their guide to the house. Christ could have described the house to them; probably it was a house they knew, and he might have said no more than, Go to such a one's house, or to a house in such a street, with such a sign, etc. But he directed them thus, to teach them to depend upon the conduct of Providence, and to follow that, step by step. They went, not knowing whither they went, nor whom they followed. Being come to the house, they must desire the master of the house to show them a room (Luk 22:11), and he will readily do it, Luk 22:12. Whether it was a friend's house or a public house does not appear; but the disciples found their guide, and the house, and the room, just as he had said to them (Luk 22:13); for they need not fear a disappointment who go upon Christ's word; according to the orders given them, they got every thing in readiness for the passover, Luk 22:11.
II.The solemnizing of the passover, according to the law.
When the hour was come that they should go to supper he sat down, probably at the head-end of the table, and the twelve apostles with him, Judas not excepted; for it is possible that those whose hearts are filled with Satan, and all manner of wickedness, may yet continue a plausible profession of religion, and be found in the performance of its external services; and while it is in the heart, and does not break out into any thing scandalous, such cannot be denied the external privileges of their external profession. Though Judas has already been guilty of an overt act of treason, yet, it not being publicly known, Christ admits him to sit down with the rest at the passover. Now observe,
1.How Christ bids this passover welcome, to teach us in like manner to welcome his passover, the Lord's supper, and to come to it with an appetite (Luk 22:15): "With desire I have desired, I have most earnestly desired, to eat this passover with you before I suffer." He knew it was to be the prologue to his sufferings, and therefore he desired it, because it was in order to his Father's glory and man's redemption. He delighted to do even this part of the will of God concerning him as Mediator. Shall we be backward to any service for him who was so forward in the work of our salvation? See the love he had to his disciples; he desired to eat it with them, that he and they might have a little time together, themselves, and none besides, for private conversation, which they could not have in Jerusalem but upon this occasion. He was now about to leave them, but was very desirous to eat this passover with them before he suffered, as if the comfort of that would carry him the more cheerfully through his sufferings, and make them the easier to him. Note, Our gospel passover, eaten by faith with Jesus Christ, will be an excellent preparation for sufferings, and trials, and death itself.
2.How Christ in it takes his leave of all passovers, thereby signifying his abrogating all the ordinances of the ceremonial law, of which that of the passover was one of the earliest and one of the most eminent (Luk 22:16): "I will not any more eat thereof, nor shall it by any more celebrated by my disciples, until it be fulfilled in the kingdom of God." (1.) It was fulfilled when Christ our Passover was sacrificed for us, Co1 5:7. And therefore that type and shadow was laid aside, because now in the kingdom of God the substance was come, which superseded it. (2.) It was fulfilled in the Lord's supper, an ordinance of the gospel kingdom, in which the passover had its accomplishment, and which the disciples, after the pouring out of the Spirit, did frequently celebrate, as we find Act 2:42, Act 2:46. They ate of it, and Christ might be said to eat with them, because of the spiritual communion they had with him in that ordinance. He is said to sup with them and they with him, Rev 3:20. But, (3.) The complete accomplishment of that commemoration of liberty will be in the kingdom of glory, when all God's spiritual Israel shall be released from the bondage of death and sin, and be put in possession of the land of promise. What he had said of his eating of the paschal lamb, he repeats concerning his drinking of the passover wine, the cup of blessing, or of thanksgiving, in which all the company pledged the Master of the feast, at the close of the passover supper. This cup he took, according to the custom, and gave thanks for the deliverance of Israel out of Egypt, and the preservation of their first-born, and then said, Take this, and divide it among yourselves, Luk 22:17. This is not said afterwards of the sacramental cup, which being probably of much more weight and value, being the New Testament in his blood, he might give into every one's hand, to teach them to make a particular application of it to their own souls; but, as for the paschal cup which is to be abolished, it is enough to say, "Take it, and divide it among yourselves, do what you will with it, for we shall have no more occasion for it, Luk 22:18. I will not drink of the fruit of the vine any more, I will not have it any more drank of, till the kingdom of God shall come, till the Spirit be poured out, and then you shall in the Lord's supper commemorate a much more glorious redemption, of which both the deliverance out of Egypt and the passover commemoration of it were types and figures. The kingdom of God is now so near being set up that you will not need to eat or drink any more till it comes." Christ dying next day opened it. As Christ with a great deal of pleasure took leave of all the legal feasts (which fell of course with the passover) for the evangelical ones, both spiritual and sacramental; so may good Christians, when they are called to remove from the church militant to that which is triumphant, cheerfully exchange even their spiritual repasts, much more their sacramental ones, for the eternal feast.
III.The institution of the Lord's supper, Luk 22:19, Luk 22:20.
The passover and the deliverance out of Egypt were typical and prophetic signs of a Christ to come, who should by dying deliver us from sin and death, and the tyranny of Satan; but they shall no more say, The Lord liveth, that brought us up out of the land of Egypt; a much greater deliverance shall eclipse the lustre of that, and therefore the Lord's supper is instituted to be a commemorative sign or memorial of a Christ already come, that has by dying delivered us; and it is his death that is in a special manner set before us in that ordinance.
1.The breaking of Christ's body as a sacrifice for us is here commemorated by the breaking of bread; and the sacrifices under the law were called the bread of our God (Lev 21:6, Lev 21:8, Lev 21:17): This is my body which is given for you. And there is a feast upon that sacrifice instituted, in which we are to apply it to ourselves, and to take the benefit and comfort of it. This bread that was given for us is given to us to be food for our souls, for nothing can be more nourishing and satisfying to our souls than the doctrine of Christ's making atonement for sin, and the assurance of our interest in that atonement; this bread that was broken and given for us, to satisfy for the guilt of our sins, is broken and given to us, to satisfy the desire of our souls. And this we do in remembrance of what he did for us, when he died for us, and for a memorial of what we do, in making ourselves partakers of him, and joining ourselves to him in an everlasting covenant; like the stone Joshua set up for a witness, Jos 24:27.
2.The shedding of Christ's blood, by which the atonement was made (for the blood made atonement for the soul, Lev 17:11), as represented by the wine in the cup; and that cup of wine is a sign and token of the New Testament, or new covenant, made with us. It commemorates the purchase of the covenant by the blood of Christ, and confirms the promises of the covenant, which are all Yea and Amen in him. This will be reviving and refreshing to our souls, as wine that makes glad the heart. In all our commemorations of the shedding of Christ's blood, we must have an eye to it as shed for us; we needed it, we take hold of it, we hope to have benefit by it; who loved me, and gave himself for me. And in all our regards to the New Testament we must have an eye to the blood of Christ, which gave life and being to it, and seals to us all the promises of it. Had it not been for the blood of Christ, we had never had the New Testament; and, had it not been for the New Testament, we had never know the meaning of Christ's blood shed.
Historical interpretation
Nine Centuries of Reception
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When he came to his passion, he wanted to declare to Abraham and those with him the good news of the opening of the inheritance. After he gave thanks while holding the cup and then drank from it … he promised that he would again drink of the produce of the vine with his disciples. Christ thus showed the inheritance of the earth, in which the new produce of the vine is drunk, and the physical resurrection of his disciples. The new flesh that rises again is the same that received the new cup. He cannot be understood as drinking the produce of the vine when established on high with his own, somewhere above the heavens. Those who drink it are not only spirits, because it belongs to flesh and not to spirit to receive the drink of the vine.
Or else; When our Lord was celebrating the new Passover, He fitly said, With desire have I desired this Passover, that is, the new mystery of the New Testament which He gave to His disciples, and which many prophets and righteous men desired before Him. He then also Himself thirsting for the common salvation, delivered this mystery, to suffice for the whole world. But the Passover was ordained by Moses to be celebrated in one place, that is, in Jerusalem. Therefore it was not adapted for the whole world, and so was not desired.
He said, “I will not drink again of this fruit of the vine until the kingdom of my Father,” to show that he foresaw his imminent departure from them. He said, “until the kingdom of my Father,” that is, until his resurrection. Simon Peter revealed in the Acts of the Apostles, “After his resurrection, during a period of forty days, we ate with him and we drank, on this first day of the week. This agrees with what he had said, “They will not taste death before they see the kingdom of God,” and after six days that was accomplished.
We should eat the body and drink the blood of the Lord as a commemoration of the Lord’s obedience unto death. They who live might then no longer live for themselves but to him who died for them and rose again.
(adv. Hær. 30. 22.) Hereby we may refute the folly of the Ebionites concerning the eating of flesh, seeing that our Lord eats the Passover of the Jews. Therefore He pointedly said, "This Passover," that no one might transfer it to mean another.
Or He says this, because after that Passover the Cross was at hand. But we find Him frequently prophesying of His own Passion, and desiring it to take place.
(conc. de Laz.) Remember then when thou sittest down to meat that after the meal thou must pray; therefore satisfy thy hunger, but with moderation, lest being overcharged thou shouldest not be able to bend thy knees in supplication and prayer to God. Let us not then after our meals turn to sleep, but to prayer. For Christ plainly signifies this, that the partaking of food should not be followed by sleep or rest, but by prayer and reading the holy Scripture. It follows, For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God come.
Again, in another place Christ said, “I have greatly desired to eat this Pasch with you.” Why then did he say “this Pasch” even though at other times he had observed this feast with them? Why then? Because the cross would follow this Pasch. And again he said, “Father, glorify your Son so that your Son may glorify you.” To be sure, in many places we find him foretelling the Passion, desiring that it come to pass and saying that this was the reason he had come into the world.
By the hour of eating the Passover, He signifies the fourteenth day of the first month, far gone towards evening, the fifteenth moon just appearing on the earth.
He first then desires to eat the typical Passover, and so to declare the mysteries of His Passion to the world.
Thus then was our Lord the approver of the legal Passover; and as He taught that it related to the figure of His own dispensation, He forbids it henceforth to be represented in the flesh. Therefore He adds, For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. That is, I will no more celebrate the Mosaic Passover, until, being spiritually understood, it is fulfilled in the Church. For the Church is the kingdom of God; as in Luke, The kingdom of God is within you. (Luke 17:21.) Again, the ancient Passover, which He desired to bring to an end, is also alluded to in what follows; And he took the cup, and gave thanks, and said, Take ye, &c. For this gave He thanks, that the old things were about to pass away, and all things to become new.
This may be also taken literally, for from the hour of supper up to the time of resurrection He was about to drink no wine. Afterwards He partook both of meat and drink, as Peter testifies, Who did eat and drink with him after he rose from the dead. (Acts 10:41.)
But it is far more natural, that as before of the typical lamb, so now also of the drink of the Passover, He should say that He would no more taste, until the glory of the kingdom of God being made manifest, the faith of the whole world should appear; that so by means of the spiritual changing of the two greatest commands of the law, namely, the eating and drinking of the Passover, you might learn that all the Sacraments of the law were to be transferred to a spiritual observance.
For I tell you, I will not drink of the fruit of the vine until the kingdom of God comes. This verse can indeed be taken simply, that from this hour of the supper until the time of the resurrection, when He would come in the kingdom of God, He would not drink wine. For afterwards, the apostle Peter testifies that He took food and drink, who said: Who ate and drank with Him after He rose from the dead (Acts X). But it is much more consistent that, just as above He denies eating the typical lamb, He also denies drinking the typical passover drink, until, with the glory of His resurrection shown and manifested, the faith of the kingdom of God comes to the world. So that by the two greatest edicts of the law, namely the Passover meal and drink spiritually changed, you might learn that all the sacraments of the law, or commands which seemed to sound carnal, are now to be transferred to spiritual observance.
But how is our Lord said to sit down, whereas the Jews eat the Passover standing? They say, that when they had eaten the legal Passover, they sat down, according to the common custom, to eat their other food.
It follows, And he said unto them, With desire have I desired to eat this Passover with you, &c.
Or He says, With desire have I desired; as if to say, This is My last supper with you, therefore it is most precious and welcome to Me; just as those who are going away to a distance, utter the last words to their friends most affectionately.
The resurrection is called the kingdom of God, because it has destroyed death. Therefore David also says, The Lord reigneth: He hath put on beauty, (Ps. 93:1.) that is, a beautiful robe, having put off the corruption of the flesh. (Isa. 63:1.) But when the resurrection comes, He again drinks with His disciples; to prove that the resurrection was not a shadow only.
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Summary
In Luke 22:18, during the solemn Last Supper, Jesus declares His abstention from drinking the fruit of the vine until the full arrival of the Kingdom of God. This profound statement, made in the shadow of His impending crucifixion, transforms the traditional Passover cup into a prophetic symbol, pointing beyond His immediate suffering to a future, glorious consummation of God's reign and a renewed, perfect fellowship with His disciples. It encapsulates both the anticipation of His ultimate triumph and the promise of eschatological communion.
Context
Literary Context
This declaration is situated within Luke's account of the Last Supper, specifically after Jesus has shared the Passover meal with His disciples and just before He institutes the New Covenant through the bread and the cup. It directly follows Jesus' statement in Luke 22:16 that He "will not eat of it until it is fulfilled in the kingdom of God." This parallelism between eating the Passover and drinking the cup underscores a profound eschatological anticipation. The phrase about the "fruit of the vine" is presented as part of the initial cup ritual, setting the stage for the deeper meaning of the New Covenant cup that follows in Luke 22:20, where the cup is explicitly linked to His blood. Thus, Luke 22:18 serves as a solemn vow, bridging the Old Covenant Passover with the dawning of the New Covenant and its ultimate fulfillment.
Historical & Cultural Context
The Last Supper was a Passover Seder, a foundational ritual for Jewish people commemorating their liberation from slavery in Egypt. The "fruit of the vine" (wine) was a central element of this meal, consumed in four prescribed cups, each with symbolic significance. Jesus' reinterpretation of this traditional element would have been deeply impactful to His Jewish disciples. His statement about abstaining from the cup until the Kingdom's arrival would have evoked the strong Jewish expectation of a future messianic banquet, a time of ultimate redemption and joy when God's reign would be fully established. This expectation was rooted in Old Testament prophecies of a restored Israel and a new era of divine blessing, transforming a historical remembrance into a forward-looking promise of ultimate salvation and communion.
Key Themes
The central theme in Luke 22:18 is the Kingdom of God, a concept central to Jesus' entire ministry. Here, it refers to its ultimate, glorious consummation, not merely its present spiritual reality. This highlights the eschatological hope that permeates Jesus' teaching, emphasizing a future time of perfect fellowship and divine rule. Coupled with this is the theme of anticipation and fulfillment, as Jesus' vow to abstain underscores His eager expectation for this future event, demonstrating that His earthly mission, though culminating in His death and resurrection, was a necessary step towards the full establishment of God's kingdom. Finally, the imagery of a shared meal, particularly the "fruit of the vine," signifies future fellowship and communion, assuring the disciples of a perfect, unbroken relationship with Him in His glorified presence, a promise echoed in the imagery of the Marriage Supper of the Lamb in Revelation.
Exposition and Analysis
Key Word Analysis
A primary verb meaning properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas ἔπω and φημί generally refer to an individual expression or speech respectively; while ῥέω is properly to break silence merely, and λαλέω means an extended or random harangue)); by implication, to mean. Jesus' use of this verb indicates a solemn, deliberate declaration, not a casual remark. It emphasizes the authoritative nature of His pronouncement and its profound significance for His disciples.
A prolonged form of a primary verb, to imbibe (literally or figuratively). This word highlights the physical act of consumption, which Jesus vows to abstain from. The act of drinking the "fruit of the vine" is central to the Passover ritual and symbolizes communion, joy, and covenant. Jesus' refusal to drink it "until" a future event underscores a deliberate suspension of this communion, pointing to a future, perfected form of it.
From βασιλεύς; properly, royalty, i.e. (abstractly) rule, or (concretely) a realm (literally or figuratively). This term, central to Jesus' ministry, refers here to the sovereign rule of God, not merely a geographical territory. Its "coming" signifies the full and complete manifestation of God's reign in power and glory, a future eschatological reality that Jesus eagerly anticipates and promises to share with His followers.
Verse Breakdown
"For I say unto you,"
This opening phrase serves as a solemn, authoritative declaration from Jesus. The conjunction "For" (G1063, gár) introduces the reason or explanation for what follows, connecting this statement to the preceding context of the Passover meal and Jesus' earlier vow in Luke 22:16. It underscores the gravity and intentionality of His words, drawing the disciples' full attention to the profound truth He is about to reveal.
"I will not drink of the fruit of the vine,"
This is Jesus' personal vow of abstention. "The fruit of the vine" (G1081 génnēma of G288 ámpelos) is a common Jewish idiom for wine, particularly in the context of the Passover Seder. By declaring He will "not drink" (G3364 ou mḗ G4095 pínō – a strong double negative signifying "never at all"), Jesus intentionally suspends a traditional act of communion and celebration. This abstention is not a rejection of the Passover, but a prophetic act that redefines its meaning, pointing beyond the present moment of suffering to a future, greater celebration.
"until the kingdom of God shall come."
This clause specifies the condition and timing for the resumption of drinking the fruit of the vine. "Until" (G2193 héōs) marks a definite end to His abstention. The "kingdom of God" (G932 basileía of G2316 theós) refers to the full, glorious, and manifest reign of God, a future eschatological reality. "Shall come" (G2064 érchomai) indicates the active arrival or manifestation of this kingdom. This phrase transforms the Passover cup into a symbol of ultimate hope, promising a future, perfect communion with Jesus in the fully established divine reign, a time free from suffering and filled with joy.
Literary Devices
Luke 22:18 employs several powerful literary devices. Symbolism is paramount, as "the fruit of the vine" transcends its literal meaning of wine to symbolize the joy, fellowship, and covenant associated with the messianic banquet. Jesus' abstention from it, therefore, symbolizes a temporary suspension of perfect communion due to His impending suffering, which will be resumed in the Kingdom. The entire verse functions as a profound foreshadowing, pointing forward to the ultimate consummation of God's redemptive plan and the future glory of the Kingdom. There is also an element of antithesis or contrast between the present moment of sorrow and impending sacrifice and the future reality of joy and perfect fellowship in the Kingdom. Finally, the verse is steeped in eschatological language, with "the kingdom of God shall come" directing the audience's gaze to the end times and the ultimate fulfillment of divine promises.
Theological and Thematic Connections
Luke 22:18 is a profound theological statement that reorients the Passover meal from a remembrance of past liberation to a prophetic anticipation of future glory. It underscores the dual nature of the Kingdom of God—already inaugurated through Jesus' ministry but not yet fully consummated. Jesus' vow to abstain from the "fruit of the vine" until the Kingdom's full arrival signifies His resolute focus on the ultimate triumph of God's reign. It transforms the Last Supper into a forward-looking promise of a future, perfect communion, where suffering will be no more, and joy will be complete in God's presence. This promise serves as an anchor of hope for believers, reminding us that our present experience of faith is but a foretaste of the glorious reality awaiting us in the fully established Kingdom.
Reflection and Application
Luke 22:18 invites believers to live with a profound sense of eschatological hope and anticipation. Just as Jesus eagerly awaited the full coming of the Kingdom, we too are called to fix our gaze on Christ's return and the complete establishment of God's perfect reign. This verse transforms our understanding of the Lord's Supper, not merely as a remembrance of Christ's past sacrifice, but as a prophetic meal that points to a future, glorious reunion and perfect communion with Him. It encourages us to find comfort and strength in God's unfailing promises, knowing that our present struggles and imperfections are temporary. Our faith is not only rooted in what God has done through Christ but also in what He will do, culminating in an eternal, joyful fellowship in His glorious Kingdom. This future hope empowers us to persevere, to live righteously, and to share the good news of the Kingdom with a world longing for true and lasting peace.
Questions for Reflection
FAQ
What does "fruit of the vine" mean in this context?
In the context of Luke 22:18, "fruit of the vine" refers to wine, specifically the wine used during the Jewish Passover Seder. It's a common biblical idiom for wine, and its use here connects Jesus' words directly to the traditional elements of the Passover meal. However, Jesus reinterprets its meaning, transforming it from merely a symbol of the Old Covenant Passover into a profound symbol of the future, perfect communion in the Kingdom of God. This term highlights the continuity with Jewish tradition while simultaneously signaling a new, eschatological significance.
What is the "kingdom of God" that Jesus refers to?
The "kingdom of God" is a central theme in Jesus' teachings, referring to God's sovereign rule and reign. In Luke 22:18, it refers specifically to the consummated or fully manifested Kingdom. While the Kingdom of God was already inaugurated through Jesus' ministry (as seen in Luke 17:20-21), this verse points to its future, glorious realization when God's perfect will is fully established on earth, suffering is abolished, and believers enjoy perfect fellowship with God. It signifies the ultimate triumph of God's redemptive plan.
How does this verse relate to the Lord's Supper (Communion)?
Luke 22:18 profoundly shapes our understanding of the Lord's Supper. It transforms the meal from solely a remembrance of Christ's sacrifice into a forward-looking anticipation of His return and the full establishment of the Kingdom of God. When believers partake in communion, they not only recall Jesus' death and the New Covenant established through His blood (as described in Luke 22:20), but they also express their eager hope for the future messianic banquet, when they will share perfect fellowship with Christ in His eternal Kingdom. It makes communion a pledge of future joy and a foretaste of glory.
Christ-Centered Fulfillment
Luke 22:18 finds its ultimate Christ-centered fulfillment not merely in a future event, but in the entire redemptive work of Jesus Christ. His vow to abstain from the fruit of the vine "until the kingdom of God shall come" is a powerful testament to His unwavering commitment to bringing that Kingdom to fruition. The "coming" of the Kingdom is inextricably linked to His death, resurrection, and ascension. It is through His sacrificial blood, establishing the New Covenant (as prophesied in Jeremiah 31:31-34 and explained in Hebrews 8:8-12), that access to this Kingdom is granted. Jesus, the true vine, pours out His life so that His followers might bear fruit and ultimately participate in the glorious banquet of the Kingdom. His present abstention is a temporary state, a bridge between His suffering and His ultimate triumph, ensuring that when He does drink again with His disciples, it will be in a perfected reality, a celebration of His completed work that secures the eternal inheritance for all who believe, culminating in the Marriage Supper of the Lamb in the new heavens and new earth.