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“The Last Supper”· Matthew 26:26–30
Translation
King James Version
But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.
KJV (with Strong's)
Complete Jewish Bible
I tell you, I will not drink this `fruit of the vine' again until the day I drink new wine with you in my Father's Kingdom."
Berean Standard Bible
I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in My Father’s kingdom.”
American Standard Version
But I say unto you, I shall not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.
World English Bible Messianic
But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father’s Kingdom.”
Geneva Bible (1599)
I say vnto you, that I will not drinke henceforth of this fruit of the vine vntil that day, when I shall drinke it new with you in my Fathers kingdome.
Young's Literal Translation
and I say to you, that I may not drink henceforth on this produce of the vine, till that day when I may drink it with you new in the reign of my Father.'
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Historical interpretation
Ten Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Ep. 63, ad Cæcil.) The cup of the Lord is not water only, or wine only, but the two are mixed; so the Lord's Body cannot be either flour only, or water only, but the two are combined.l
It seems from this that Judas had not drunk with Him, because He was not to drink hereafter in the kingdom; but He promises to all who partook at this time of this fruit of the vine that they should drink with Him hereafter.
(in 1 Cor. 11:26.) And for this reason also do we celebrate under both kinds, because that which we receive avails for the preservation of both body and soul.
(de Sacr. iv. 5.) Before consecration, it is bread; after Christ's words, This is my body, have been pronounced, it is Christ's Body.
(de Sacr. v. 1.) If Melchisedech offered bread and wine, what means this mixing of water? Hear the reason. Moses struck the rock, and the rock gave forth abundance of water, but that rock was Christ. Also one of the soldiers with his spear pierced Christ's side, and out of His side flowed water and blood, the water to cleanse, the blood to redeem.m
Then, when He had delivered it, He saith, "I will not drink of the fruit of this wine, until that day when I drink it new with you in my Father's kingdom." For because He had discoursed with them concerning passion and cross, He again introduces what He has to say of His resurrection, having made mention of a kingdom before them, and so calling His own resurrection.
And wherefore did He drink after He was risen again? Lest the grosser sort might suppose the resurrection was an appearance. For the common sort made this an infallible test of His having risen again. Wherefore also the apostles also persuading them concerning the resurrection say this, "We who did eat and drink with Him."
To show therefore that they should see Him manifestly risen, again, and that He should be with them once more, and that they themselves shall be witnesses to the things that are done, both by sight, and by act, He saith, "Until I drink it new with you," you bearing witness. For you shall see me risen again.
But what is "new." In a new, that is, a strange manner, not having a passible body, but now immortal and incorruptible, and not needing food.
It was not then for want that He both ate and drank after the resurrection, for neither did His body need these things any more, but for the full assurance of His resurrection.
And wherefore did He not drink water after He was risen again, but wine. To pluck up by the roots another wicked heresy. For since there are certain who use water in the mysteries; to show that both when He delivered the mysteries He had given wine, and that when He had risen and was setting before them a mere meal without mysteries, He used wine, "of the fruit," He saith, "of the vine." But a vine produces wine, not water.
Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord's blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, "which is shed for many for the remission of sins;" and He saith, "Do this in remembrance of me." Seest thou how He removes and draws them off from Jewish customs. For like as ye did that, He saith, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, "This," saith He, "is my blood, which is shed for the remission of sins."
But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses saith, "This shall be to you for an everlasting memorial," so He too, "in remembrance of me," until I come. Therefore also He saith, "With desire I have desired to eat this passover," that is, to deliver you the new rites, and to give a passover, by which I am to make you spiritual.
And He Himself drank of it. For lest on hearing this, they should say, What then? do we drink blood, and eat flesh? and then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended), therefore lest they should be troubled then likewise, He first did this Himself, leading them to the calm participation of the mysteries. Therefore He Himself drank His own blood. What then must we observe that other ancient rite also? some one may say. By no means. For on this account He said, "Do this," that He might withdraw them from the other. For if this worketh remission of sins, as it surely doth work it, the other is now superfluous.
As then in the case of the Jews, so here also He hath bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols?
Seest thou how much diligence hath been used, that it should be ever borne in mind that He died for us? For since the Marcionists, and Valentinians, and Manichaeans were to arise, denying this dispensation, He continually reminds us of the passion even by the mysteries, (so that no man should be deceived); at once saving, and at the same time teaching by means of that sacred table. For this is the chief of the blessings; wherefore Paul also is in every way pressing this.
Then, when He had delivered it, He saith, "I will not drink of the fruit of this wine, until that day when I drink it new with you in my Father's kingdom." For because He had discoursed with them concerning passion and cross, He again introduces what He has to say of His resurrection, having made mention of a kingdom before them, and so calling His own resurrection.
And wherefore did He drink after He was risen again? Lest the grosser sort might suppose the resurrection was an appearance. For the common sort made this an infallible test of His having risen again. Wherefore also the apostles also persuading them concerning the resurrection say this, "We who did eat and drink with Him."
To show therefore that they should see Him manifestly risen, again, and that He should be with them once more, and that they themselves shall be witnesses to the things that are done, both by sight, and by act, He saith, "Until I drink it new with you," you bearing witness. For you shall see me risen again.
But what is "new." In a new, that is, a strange manner, not having a passible body, but now immortal and incorruptible, and not needing food.
It was not then for want that He both ate and drank after the resurrection, for neither did His body need these things any more, but for the full assurance of His resurrection.
And wherefore did He not drink water after He was risen again, but wine. To pluck up by the roots another wicked heresy. For since there are certain who use water in the mysteries; to show that both when He delivered the mysteries He had given wine, and that when He had risen and was setting before them a mere meal without mysteries, He used wine, "of the fruit," He saith, "of the vine." But a vine produces wine, not water.
He gave thanks to instruct us after what manner we ought to celebrate this mystery, and showed also thereby that He came not to His Passion against His will. Also He taught us to bear whatsoever we suffer with thanksgiving, and infused into us good hopes. For if the type of this sacrifice, to wit, the offering of the paschal lamb, became the deliverance of the people from Egyptian bondage, much more shall the reality thereof be the deliverance of the world. And gave it to them, saying, Drink ye all of it. That they should not be distressed at hearing this, He first drank His own blood to lead them without fear to the communion of these mysteries.
This is my blood of the new testament; that is, the new promise, covenant, law; for this blood was promised from of old, and this guarantees the new covenant; for as the Old Testament had the blood of sheep and goats, so the New has the Lord's Blood.
And in calling it blood, He foreshows His Passion, My blood ... which shall be shed for many. Also the purpose for which He died, adding, For the remission of sins; as much as to say, The blood of the lamb was shed in Egypt for the salvation of the first born of the Israelites, this My Blood is shed for the remission of sins.
Thus saying, He shows that His Passion is a mystery of the salvation of men, by which also He comforts His disciples. And as Moses said, This shall be an ordinance to thee for ever, (Ex. 12:24.) so Christ speaks as Luke relates, This do in remembrance of me. (Luke 22:19.)
And having spoken of His Passion and Cross, He proceeds to speak of His resurrection, I say unto you, I will not drink henceforth, &c. By the kingdom He means His resurrection. And He speaks this of His resurrection, because He would then drink with the Apostles, that none might suppose His resurrection a phantasy. Thus when they would convince any of His resurrection, they said, We did eat and drink with him after he rose from the dead. (Acts 10:41.) This tells them that they shall see Him after He is risen, and that He will be again with them. That He says, New, is plainly to be understood, after a new manner, He no longer having a passible body, or needing food. For after His resurrection He did not eat as needing food, but to evidence the reality of the resurrection. And forasmuch as there are some heretics who use water instead of wine in the sacred mysteriesn, He shows in these words, that when He now gave them these holy mysteries, He gave them wine, and drank the like after He was risen; for He says, Of this fruit of the vine, but the vine produces wine, and not water.
(Ep. 120. ad Hedib.) Thus then the Lord Jesus was at once guest and feast, the eater and the things eaten.k
Or otherwise; From carnal things the Lord passes to spiritual. Holy Scripture speaks of the people of Israel as of a vine brought up out of Egypt; (Ps. 80:8.) of this vine it is then that the Lord says He will drink no more except in His Father's kingdom. His Father's kingdom I suppose to mean the faith of the believers. When then the Jews shall receive His Father's kingdom, then the Lord will drink of their vine. Observe that He says, Of my Father Jer. 2:21, not, Of God, for to name the Father is to name the Son. As much as to say, When they shall have believed on God the Father, and He has brought them to the Son.
(Verse 29.) But I say to you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom. He transitions from the physical to the spiritual, citing that the vineyard transplanted from Egypt is the people of Israel, to whom the Lord speaks through Jeremiah: I planted you a true vine, but how you have turned into the bitter fruit of a foreign vine (Jeremiah 2:21). And the prophet Isaiah sings in a song to his beloved, and the entire Scripture testifies accordingly. He says, therefore, that he will in no way drink of this vine until the kingdom of his Father comes. The kingdom of the Father, I believe, is the faith of believers, as the Apostle also confirms: The kingdom of God is within you (Luke 17:21). Therefore, when the Jews have received the kingdom of the Father (notice that he says Father, not God), every Father is named the Son. When, I say, they have believed in God the Father, and the Father has brought them to the Son, then the Lord will drink of their wine, and, reigning in Egypt in the likeness of Joseph, he will be intoxicated with his brothers (Genesis 43).
(Quæst. Ev. i. 43.) Or otherwise; When He says, I shall drink it new with you, He gives us to understand that this is old. Seeing then that He took body of the race of Adam, who is called the old man, and was to give up to death that Body in His Passion, (whence also He gave us His Blood in the sacrament of wine,) what else can we understand by the new wine than the immortality of renewed bodies. In saying, I will drink it with you, He promises to them like wise a resurrection of their bodies for the putting on of immortality. With you is not to be understood of time, but of a like renewal, as the Apostle speaks, that we are risen with Christ, the hope of the future bringing a present joy. That that which He shall drink new shall also be of this fruit of the vine, signifies that the very same bodies shall rise after the heavenly renewal, which shall now die after the earthly decay.
The Lord having given His disciples His Body under the element of bread, well gives the cup of His Blood to them likewise; showing what joy He has in our salvation, seeing He even shed His Blood for us.
For thus it is read, Behold the blood of the covenant which the Lord hath made with you. (Exod. 24:8.)
And it is to be noted, that He says not, For a few, nor, For all, but, For many; because He came not to redeem a single nation, but many out of all nations.
And He taught us to offer not bread only, but wine also, to show that they who hungered and thirsted after righteousness were to be refreshed by these mysteries.
For it should be known, that as John speaks, The many waters are nations and people. (Rev. 17:15.) And because we ought always to abide in Christ and Christ in us, wine mixed with water is offered, to show that the head and the members, that is, Christ and the Church, are one body; or to show that neither did Christ suffer without a love for our redemption, nor we can be saved without His Passion.
Or otherwise; I will not drink of the fruit of this vine, i. e. I will no longer take pleasure in the carnal oblations of the Synagogue, among which the immolation of the Paschal lamb held an eminent place. But the time of My resurrection is at hand, and the day in which exalted in the Father's kingdom, that is, raised in immortal glory, I shall drink it new with you, i. e. I shall rejoice as with a new joy in the salvation of that people then renewed by the water of baptism.
. Having tasted of the cup, He forgoes bodily drink from that time on. But He promises some new manner of tasting in the kingdom, that is, after the Resurrection. For when He rose He ate and drank in some new manner, not in need of the food of bodily taste, but rather to confirm the true and real nature of His Body. He appropriately calls His own Resurrection the "kingdom," for when He abolished death, He truly appeared as King. Or, you might understand it in this way: the new drink is the revelation of the mysteries of God, which will be revealed in the kingdom of God, that is, at the second coming. They are new, that is, of such a nature as we have not heard before. Christ is said to drink these things with us, in that He considers our benefit to be His food and drink.
(non occ.) As the refreshment of the body is wrought by means of meat and drink, so under the form of meat and drink the Lord has provided for us spiritual refreshment. And it was suitable that for the showing forth the Lord's Passion this Sacrament should be instituted under both kinds. For in His Passion He shed His Blood, and so His Blood was separated from His Body. It behoved therefore, that for representation of His Passion, bread and wine should be separately set forth, which are the Sacrament of the Body and Blood. But it should be known, that under both kinds the whole of Christ is contained; under the bread is contained the Blood, together with the Body; under the wine, the Body together with the Blood.
(non occ.) But in support of the opinion of other saints, that Judas did receive the sacraments from Christ, it is to be said, that the words with you may refer to the greater part of them, and not necessarily to the whole.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
In this poignant declaration during the Last Supper, Jesus reveals His intention to abstain from the "fruit of the vine" until a future, glorious day when He will share it anew with His disciples in His Father's kingdom. This statement transforms the immediate ritual of the Lord's Supper into a profound eschatological promise, pointing beyond His imminent suffering to the ultimate consummation of God's redemptive plan and the joyous fellowship of the coming age.
Context
Literary Context
This verse immediately follows Jesus' institution of the Lord's Supper, where He reinterprets the Passover elements of bread and wine as symbols of His body and blood, inaugurating the new covenant (Matthew 26:26-28). Having established this foundational ordinance, Jesus then looks beyond His impending crucifixion and resurrection to the ultimate fulfillment of His redemptive work. His words in Matthew 26:29 serve as a powerful bridge, connecting the present covenant meal to its future consummation in the Kingdom of God, thereby providing His disciples with a profound hope amidst the looming darkness of His betrayal and death.
Historical & Cultural Context
The Last Supper was a Passover Seder, a meal steeped in centuries of Jewish tradition commemorating Israel's deliverance from slavery in Egypt. Wine was a central element of the Passover, with four cups typically consumed, each with symbolic significance. Jesus' reinterpretation of the third cup (the cup of redemption) as His blood of the new covenant, followed by His declaration about not drinking again until the Kingdom, would have resonated deeply with His Jewish disciples. The concept of a future "messianic banquet" was a well-established theme in Jewish eschatology, anticipating a time of great joy, peace, and fellowship with God in the age to come, often symbolized by feasting and abundant wine (Isaiah 25:6-8). Jesus' words tap into this deeply ingrained hope, reorienting it around His own person and the reality of God's Kingdom.
Key Themes
Matthew 26:29 powerfully contributes to several key themes within Matthew's Gospel and the broader biblical narrative. Firstly, it underscores Eschatological Hope, shifting the disciples' focus from immediate sorrow to a glorious future. Jesus' promise of drinking "new" wine in His Father's kingdom assures them of a certain reunion and the ultimate triumph of God's reign. Secondly, it evokes the theme of the Messianic Banquet, a rich Old Testament motif of celebratory feasting in the presence of God, which finds its ultimate expression in the New Testament as the marriage supper of the Lamb. This imagery conveys perfect fellowship, joy, and peace. Lastly, the verse highlights the New Covenant Fulfillment. While the Lord's Supper institutes the new covenant through Christ's blood, this declaration looks forward to the full realization of that covenant's blessings in the Kingdom, where all things will be made "new" (Revelation 21:5), signifying a transformed and perfected reality.
Exposition and Analysis
Key Word Analysis
From the root word meaning "to beget" or "to produce," génnēma here refers to "offspring" or "produce." In the context of "fruit of the vine," it specifically denotes the product of the vine, i.e., wine. This term is a common Jewish designation for wine, particularly in liturgical contexts like the Passover, emphasizing its natural origin.
This word is crucial for understanding the qualitative nature of the future experience. Kainós signifies "new in kind," implying something fresh, unprecedented, and qualitatively superior, as opposed to neos, which means "new in age" or "recent." Jesus is not merely promising a fresh batch of the same wine, but a radically transformed, perfected, and qualitatively different experience of communion in the Kingdom of God.
Derived from "king," basileía refers to "royalty," "rule," or "realm." In this context, it denotes the sovereign reign of God, which is both a present spiritual reality (already inaugurated by Christ) and a future, consummated reality (not yet fully realized). Jesus' declaration points to the eschatological dimension of God's kingdom, where His kingship will be fully manifest and His people will share in His glory.
Verse Breakdown
"But I say unto you,"
This opening phrase emphasizes the solemnity and authority of Jesus' declaration. It marks a significant pronouncement, setting apart what follows as a weighty and personal statement from the Lord to His disciples, establishing the certainty of His words.
"I will not drink henceforth of this fruit of the vine,"
Jesus declares a voluntary abstention from wine from that moment forward. This is a profound act of self-denial and anticipation, connecting His present suffering and departure with a future, joyous reunion. The "fruit of the vine" specifically refers to the wine shared during the Passover, which He had just reinterpreted as His blood of the new covenant. His abstinence underscores the temporary nature of His physical presence and the spiritual transition underway.
"until that day when I drink it new with you"
This clause introduces the eschatological hope. Jesus' abstinence is not permanent but conditional, lasting "until that day." This "day" refers to a specific, future point in time—the consummation of God's Kingdom. The act of drinking it "new" signifies a qualitatively different, perfected communion, one unmarred by sin, suffering, or separation, shared in full fellowship with His disciples.
"in my Father's kingdom."
This specifies the glorious location and context of the promised reunion. It is not merely a reunion, but one that takes place within the full manifestation of God's sovereign rule. The phrase "my Father's kingdom" emphasizes the divine origin and ultimate authority of this realm, where God's will is perfectly done and where believers will experience the fullness of His presence and blessing.
Literary Devices
Matthew 26:29 employs several potent literary devices. Symbolism is paramount, as the "fruit of the vine" (wine) transcends its literal meaning to symbolize the shared fellowship and joy of the Kingdom of God, a direct contrast to the blood of the new covenant just instituted. The act of "drinking it new" is a powerful metaphor for a transformed, perfected communion, not merely a physical act but a spiritual reality of ultimate joy and intimacy with Christ. The entire statement functions as a prophecy, a forward-looking declaration of a future event, providing hope and certainty amidst the impending trials. Furthermore, the deliberate abstention by Jesus creates a sense of anticipation, building suspense and longing for the promised "day" and the ultimate consummation of His redemptive work.
Theological and Thematic Connections
Matthew 26:29 stands as a pivotal statement, bridging the historical act of the Last Supper with the eschatological hope of the Kingdom of God. Theologically, it underscores the inaugurated but not yet consummated nature of God's reign. Jesus, by instituting the Lord's Supper, establishes the new covenant, but by promising future communion, He points to the ultimate fulfillment of that covenant in glory. This verse transforms the Lord's Supper from a mere memorial into a forward-looking anticipation of the Messianic Banquet, where believers will share perfect fellowship with Christ in His Father's kingdom. It teaches us that our present communion with Christ, though real, is but a foretaste of the complete and unhindered joy that awaits us.
Reflection and Application
Matthew 26:29 offers profound comfort and a robust framework for Christian hope. It reminds us that our present experience of faith, including partaking in the Lord's Supper, is not an end in itself but a signpost pointing to a glorious future. Every time we participate in communion, we are not only remembering Christ's sacrifice but also actively looking forward to His return and the full establishment of His Kingdom. This verse calls us to live with an eager, active anticipation of that "day," allowing this future hope to shape our present realities. It encourages us to persevere through trials, knowing that our ultimate destiny is unbroken, perfected fellowship with Christ in His Father's glorious realm. This hope should motivate us to pursue holiness, share the Gospel, and live as citizens of that coming Kingdom, even now.
Questions for Reflection
FAQ
What is the significance of Jesus saying He will not drink "henceforth of this fruit of the vine"?
Jesus' declaration signifies a voluntary and temporary cessation of His participation in the Passover meal, specifically the drinking of wine, from that moment until the consummation of His Father's kingdom. This abstention creates a profound sense of anticipation and marks a transition. It underscores that His earthly ministry, culminating in His sacrifice, is coming to an end, and that a new, perfected form of communion awaits in the future. It is not a permanent vow of abstinence, but a symbolic act connecting His imminent suffering with the ultimate joy of the Messianic age.
What does "drink it new" imply about the future experience in the Kingdom?
The word "new" (Greek: kainós) is crucial here. It doesn't mean merely "fresh" or "recent," but rather "new in kind," implying a qualitative transformation. When Jesus promises to "drink it new" with His disciples in the Kingdom, He is not suggesting a mere repetition of earthly meals. Instead, He is pointing to a radically transformed, perfected, and qualitatively superior experience of communion. This future fellowship will be unmarred by sin, sorrow, or death, characterized by perfect joy, peace, and unhindered intimacy with God, reflecting the complete renewal of all things in the new heavens and new earth.
Christ-Centered Fulfillment
Matthew 26:29 finds its profound Christ-centered fulfillment in the ongoing and future work of Jesus as the Messiah. His declaration at the Last Supper, marking a temporary separation, foreshadows His death, resurrection, and ascension, through which He inaugurated the new covenant and His spiritual reign. The "fruit of the vine" He abstains from is transformed into the very symbol of His shed blood for the forgiveness of sins, the foundation of the new covenant community (Matthew 26:28). The promise to "drink it new" with His disciples in His Father's kingdom points directly to His glorious return and the consummation of His reign, when He will gather His redeemed people for the ultimate celebration. This future banquet, often called the marriage supper of the Lamb, is the fulfillment of all Old Testament prophecies of a joyful messianic feast, where Christ, the Bridegroom, will share perfect, unbroken fellowship with His Bride, the Church. He is the one who initiates this new covenant, secures its blessings through His sacrifice, and will ultimately preside over its glorious culmination, bringing His people into the fullness of His eternal kingdom.