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Matthew 26:28
Verse
Context
The Last Supper
27Then He took the cup, gave thanks, and gave it to them, saying, “Drink from it, all of you. 28This is My blood of the covenant, which is poured out for many for the forgiveness of sins.29I 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.”
Sermons






Summary
Commentary
- John Gill
- Tyndale
John Gill Bible Commentary
But I say unto you, I will not drink henceforth,.... 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 Mat 26:26, that none might eat, till he that blessed and brake the bread had tasted of it (f): the reason why wine is here called the fruit of the vine, and not wine; see Gill on Mat 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 Lord's 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 Act 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 Father's kingdom: Mark says, "in the kingdom of God", Mar 14:25; and Luke, "until the kingdom of God come", Luk 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 Father's 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, Luk 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, Mat 8:11, and expressed by "wine", because of its refreshing and exhilarating nature, in God's 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", Heb 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, Mat 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, , "the wine of the world to come" (g); and of , "a spiritual drink", in the last days, which is called the world to come (h): and so they explain (i) after this manner, Isa 64:4. "Neither hath the eye seen, O God", &c., , "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 (k). (f) Maimon. Chametz Umetzah, c. 8. sect. 10. Piske Toseph. Pesach. art. 328. (g) Zohar in Lev. fol. 17. 2. (h) Tzeror Hammor, fol. 3. 4. En Israel, fol. 30. 1. (i) T. Bab. Berncot, fol. 34. 2, & Sanhed. fol. 99. 1. (k) Targum in Cant. viii. 2. Zohar in Gen. fol. 81. 4. Tzeror Hammor, fol. 30. 3.
Tyndale Open Study Notes
26:28 the covenant: Under God’s covenant with Israel, the blood of sheep or goats (Exod 12:5, 13; 24:8) was shed and placed on the two doorposts and on the lintel at Passover (Exod 12:7). The blood of Jesus, the sinless Lamb of God, establishes a new covenant (see Jer 31:31). The idea of the covenant is God’s unilateral commitment to establish salvation for mankind, fulfilling the promise to Abraham (see Gen 12; Gal 3:15-29; 4:12-31). • to forgive the sins of many: Jesus shed his blood as a sacrifice for sin (see Jer 31:31-34; Mark 14:24). Some have understood many to refer only to God’s chosen people, while others have understood many to be an expression meaning “all” (cp. Matt 20:28).
Matthew 26:28
The Last Supper
27Then He took the cup, gave thanks, and gave it to them, saying, “Drink from it, all of you. 28This is My blood of the covenant, which is poured out for many for the forgiveness of sins.29I 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.”
- Scripture
- Sermons
- Commentary
(Exodus) Exodus 12:1-2
By J. Vernon McGee5.4K03:22ExpositionalEXO 12:1EXO 13:14ZEC 4:6MAT 26:28ACT 1:8In this sermon, the preacher discusses the significance of the Passover feast and the death of the firstborn. He emphasizes that redemption is achieved through the blood of Jesus and the power of the Holy Spirit. The preacher highlights the importance of the family in the building of a nation, as seen in the story of Israel's exodus from Egypt. The sermon concludes with the introduction of the institution of the Passover and the recognition of Jesus as our Passover sacrifice.
(Hebrews - Part 27): The Blood of Infinite Value
By A.W. Tozer5.0K31:28ExpositionalLEV 17:11MAT 26:28JHN 3:16ROM 5:9EPH 1:7HEB 9:221PE 1:18In this sermon, the speaker uses the analogy of standing back from a painting to understand the passage being discussed. He emphasizes that sin leads to death and that when a person dies, they no longer sin. To save the forfeited man, blood is offered as a sacrifice. The speaker also highlights the immediate reconciliation and fellowship between God and the forgiven sinner. This reconciliation is made possible through the blood of the New Testament and the death of Jesus Christ, who serves as the mediator of a new covenant.
Ask Your Father in Heaven
By John Piper3.8K41:36MAT 7:7MAT 7:11MAT 20:28MAT 26:28JHN 1:12This sermon emphasizes the importance of prayer, highlighting God's infinite strength, righteousness, goodness, wisdom, and love, inviting believers to come and ask Him for good things. It encourages a deep inclination to pray, drawing from Jesus' teachings in Matthew 7:7-11. The sermon unpacks eight encouragements to pray, emphasizing God's promises to respond with good things, the accessibility of God as our Father, and the foundational role of the cross in answering our prayers.
The Blood
By C.H. Spurgeon1.9K41:53EXO 12:13ISA 1:18MAT 26:28ROM 3:25EPH 1:7HEB 9:221PE 1:18In this sermon, the preacher reflects on his return to America after thirty years and his address to a large assembly. Despite the disappointment of the people who expected something different, the preacher emphasizes that he presented the most important and thrilling subject in the world - the precious Savior and what he has done for humanity. He acknowledges the limitations of human language in expressing the worth of Christ's blood, but emphasizes the need for individuals to put their trust in it for salvation. The preacher also addresses the misconception of a conditional salvation, stating that his purpose is to preach the gospel of Christ and not to entertain with amusing stories. He concludes by highlighting the significance of the blood of Christ as the means of salvation and the practical lesson it teaches.
Celebrate the Feast
By Jim Cymbala1.6K38:32FeastsMAT 13:33MAT 26:28JHN 1:29ROM 6:231CO 5:7GAL 5:9EPH 2:8In this sermon, Pastor Symbola emphasizes the importance of living a life that is true to one's identity as a Christian. He highlights the destructive nature of sin and how it can spread and consume a person's life. Pastor Symbola urges the congregation to take sin seriously, especially in light of Jesus' sacrifice on the cross. He emphasizes the need to get rid of all leaven, symbolizing sin, in order to experience true joy, peace, and rest in Christ.
(Genesis) 19 - the Prophecy of Noah and the Race Question
By S. Lewis Johnson1.5K53:54NoahGEN 3:15GEN 9:18EXO 19:5MAT 6:33MAT 26:28In this sermon, the speaker discusses the parallels between the stories of Adam, Noah, and Canaan in relation to the fall of humanity and the promise of salvation. The prophecy is divided into three parts, with the first part focusing on Canaan, the youngest son of Noah. The speaker emphasizes the exercise of grace by God as a greater problem than the revelation of sin and anger against sin. The second part of the prophecy highlights the defiance of man, specifically Ham dishonoring his father Noah, breaking the principle of honoring one's parents. The sermon emphasizes the importance of honoring authority and the consequences of sin.
The Happy Pilgrim
By Jim Cymbala1.2K26:57PilgrimsPSA 84:5PSA 84:10MAT 26:28MAT 28:1LUK 2:7JHN 19:17ACT 2:1In this sermon, the speaker addresses the challenge of getting people to come to church in a world filled with distractions. He emphasizes the importance of people wanting to be in church and suggests seeking guidance from God on how to address this issue. The speaker highlights the significance of experiencing God's presence and how it can transform individuals. He also references Psalm 84, which speaks about the desire to be in God's presence and the blessings that come from it.
The Gift of Blood - Billy Graham
By From the Pulpit & Classic Sermons1.1K34:36RadioMAT 26:28REV 5:1In this sermon, Billy Graham focuses on the fifth chapter of the Book of Revelation. He discusses the significance of a book sealed with seven seals, which holds the secret of the past, present, and future of the human race. Graham emphasizes the importance of blood in the Bible, starting from the moment when God shed blood to cover Adam and Eve's nakedness in the Garden of Eden. He also mentions the Four Horsemen of the Apocalypse, which represent judgment that will be unleashed upon the world. Ultimately, Graham highlights the worthiness of Jesus, who is depicted as both a lion and a lamb, to open the seals and reveal God's plan for humanity.
K-527 Tv Show Part 11 Blood Atonement
By Art Katz80126:40Blood AtonementInterviewSacrifice of ChristEXO 12:1LEV 17:11PSA 51:10ISA 53:5ISA 59:2EZK 18:30MAT 26:28JHN 1:29ROM 3:23HEB 9:22Art Katz, alongside Paul Gordon, reflects on the significance of blood atonement during the Easter and Passover season, emphasizing the importance of understanding these sacred occasions beyond modern commercialism. They discuss the biblical origins of Passover in Exodus, highlighting the necessity of the sacrificial lamb and the blood's role in atonement, which foreshadows Jesus as the ultimate Paschal Lamb. Katz stresses that true obedience to God's word is essential, regardless of human understanding, and connects the ancient practices to the modern Christian faith, asserting that without the shedding of blood, there is no remission of sin. The sermon calls for a deeper recognition of our need for atonement and the importance of applying faith in Jesus' sacrifice to our lives. Katz concludes with a prayer for those seeking reconciliation with God through the Messiah.
I Am the Lord That Heals You
By Carter Conlon70249:02EXO 15:26PRO 22:3MAT 26:28JHN 6:35ROM 1:161CO 6:9COL 1:111JN 1:9This sermon emphasizes the importance of getting right with God, addressing areas of sin and disobedience in our lives. It highlights the need to surrender to God, seek forgiveness, and live a righteous life in the power of the Holy Spirit. The message encourages immediate action to align with God's will and promises a transformation by the cleansing power of Jesus' blood.
Victorious Life
By Basilea Schlink57904:35Radio ShowJOS 6:20MAT 26:28ROM 8:37EPH 1:7HEB 9:141JN 1:7REV 12:11In this sermon, Basilias Schlink discusses the power of God and how believers can experience it in their lives. He acknowledges that many believers have knowledge about salvation and the power of the cross, but struggle to be freed from their sins. Schlink emphasizes that the blood of Jesus cleanses us from all sin and that even if we don't see immediate change, the stronghold of sin will eventually fall. He encourages believers to have triumphant faith, praising the victory of Jesus and proclaiming His redemption over their sins. Schlink also emphasizes the importance of examining our consciences, confessing our sins, and claiming the redeeming power of Jesus' blood.
Holy Communion - His Body and Blood
By Michael Koulianos4931:20Holy CommunionCommunionHealing and SurrenderPSA 103:2PSA 107:19PSA 147:3PRO 3:7ISA 53:5JER 17:14JER 33:6EZK 47:8MAL 4:2MAT 26:28Michael Koulianos emphasizes the significance of Holy Communion, inviting the congregation to surrender fully to Jesus and experience His healing presence. He highlights the power of Christ's sacrifice, reminding believers of the forgiveness and healing available through His body and blood. Koulianos encourages attendees to release their burdens and receive peace, emphasizing that Jesus is the great physician who heals both physical and emotional wounds. The sermon culminates in a heartfelt communion service, where participants are invited to reflect on the transformative power of Christ's sacrifice.
Of the Pardon of Sin.
By John Gill1Grace and ForgivenessPardon of SinLEV 4:20PSA 51:1PSA 130:4DAN 9:9MAT 26:28ACT 5:31ROM 2:12EPH 1:7HEB 8:121JN 1:9John Gill expounds on the doctrine of the pardon of sin, emphasizing that it is rooted in the satisfaction made by Christ. He explains that forgiveness is a revelation of the gospel, not attainable through natural understanding or the law, which offers no hope of pardon. Gill highlights that all sins, regardless of their nature or severity, can be forgiven through the grace of God and the blood of Christ, and he outlines the effects and properties of this pardon, including peace of conscience and access to God. He also addresses common questions regarding the nature of sin and the conditions for forgiveness, affirming that true repentance and faith are essential for experiencing God's mercy.
The Mercy Seat
By Andrew Bonar1AtonementGrace and MercyEXO 25:22LEV 17:11MAT 9:12MAT 26:28Andrew Bonar emphasizes the significance of the mercy-seat as the place where sinners can find atonement through the blood of Christ. He urges listeners to come to God as they are, burdened by sin, and to lay their sins upon the mercy-seat, where God's grace meets their need for salvation. Bonar reassures that the blood of Jesus is sufficient for immediate forgiveness and that no good works are required to earn acceptance; rather, faith in Christ's sacrifice is the only plea for salvation. He highlights that God is always ready to receive sinners, inviting them to approach Him with confidence in the atoning blood. Ultimately, Bonar calls for a heartfelt response to the mercy offered at the cross, emphasizing that now is the time to seek the Lord.
As It Had Been Slain
By G.W. North0The Blood of ChristRedemptionISA 53:5MAT 26:28JHN 1:29JHN 3:16ROM 5:8EPH 1:4HEB 9:221PE 1:181JN 1:7REV 13:8G.W. North emphasizes the profound significance of Christ's blood, which was shed not for all creation but for many, highlighting the mystery of His sacrifice and its implications for the Church. He explains that while the physical blood of Jesus was still in His veins during the Last Supper, He spoke of it as already shed, revealing the eternal purpose of God that transcends time. North points out that Jesus was the Lamb of God from before the foundation of the world, and His sacrifice was intended to extend beyond the immediate circle of His disciples to encompass a greater multitude. The sermon invites believers to grasp the depth of Christ's love and the redemptive power of His blood, which ultimately fulfills God's plan for humanity. It challenges the Church to recognize its unique position in relation to this divine sacrifice.
The Supreme Task
By G.W. North0The CrossRedemptionISA 53:5MAT 26:28JHN 3:16JHN 19:11ROM 5:82CO 5:21EPH 2:13COL 1:20HEB 12:21PE 2:24G.W. North emphasizes the significance of Golgotha as the divinely appointed site for the ultimate sacrifice, where Jesus, despite the brutality of crucifixion, fulfilled God's eternal plan. He highlights that the power to crucify Jesus was granted by God, illustrating that only divine authority could apply the spiritual principles of death to the Son of God. North reflects on the paradox of Jesus' struggle against sin while simultaneously yielding to death, showcasing His dual nature of resisting evil and embracing God's will. The sermon underscores that the supreme task of Jesus was to achieve total redemption and open the way for communion between God and humanity, a task that encompassed profound spiritual truths. Ultimately, North conveys that this monumental work was central to Jesus' mission and the foundation of salvation.
Atonement Realised
By G.W. North0AtonementNew Covenant vs Old CovenantMAT 26:28JHN 6:53ACT 13:39ROM 8:11CO 12:13EPH 1:7COL 1:14HEB 9:121PE 1:18REV 12:11G.W. North emphasizes the critical distinction between the Old and New Covenants, arguing that many Christians misuse Biblical phrases related to the Blood of Christ due to a lack of understanding. He warns against superstitious practices that treat the Blood as a magical covering, asserting that true protection and redemption come from a deep, personal relationship with Jesus rather than ritualistic applications. North highlights that the early Church did not practice blood-sprinkling or seek protection through the Blood, but rather experienced forgiveness and cleansing through faith in Christ. He concludes that redemption is found in Jesus Himself, not merely in His Blood, and encourages believers to embrace the newness of life in Christ, free from outdated practices. The sermon calls for a renewal of understanding and speech that reflects the fullness of life in the Spirit.
Our Daily Homily - Matthew
By F.B. Meyer0SalvationFaith and ObedienceMAT 1:21MAT 5:45MAT 6:18MAT 7:2MAT 9:22MAT 10:27MAT 11:6MAT 22:37MAT 26:28MAT 28:5F.B. Meyer emphasizes that Jesus' mission was to save His people from their sins, not merely from the consequences of sin. He highlights the importance of understanding the full scope of salvation, which includes deliverance from the power of sin and the establishment of God's kingdom. Meyer also reflects on the significance of faith, obedience, and the necessity of a personal relationship with Christ, urging believers to live out their faith actively and to seek a deeper connection with God. He encourages the congregation to recognize their role in God's plan and to respond to His call with trust and action.
Exodus 12:3
By Chuck Smith0Substitutionary AtonementChrist as Our PassoverEXO 12:3MAT 26:28JHN 1:29JHN 3:16ROM 6:231CO 5:7EPH 1:7HEB 9:221PE 1:18REV 5:6Chuck Smith emphasizes the significance of the Passover lamb in the context of the final plague in Egypt, where the blood of the lamb served as a protective sign for the Israelites. He explains how the lamb, chosen and slain, symbolized substitutionary atonement, foreshadowing Christ as our ultimate Passover lamb who takes away the sins of the world. The sermon highlights the necessity of applying the blood of Jesus in our lives for salvation and the importance of obedience and faith in experiencing God's grace. Smith draws parallels between the Passover feast and the Christian faith, underscoring the need for remembrance and acknowledgment of God's deliverance through Christ.
The Doctrine of Justification 2. Its Meaning
By A.W. Pink0Legal Status in SalvationJustificationJOB 9:20PSA 51:4PRO 17:15MAT 26:28LUK 18:13ROM 3:30ROM 5:1ROM 5:192CO 5:21EPH 1:7A.W. Pink emphasizes the critical doctrine of justification, explaining it as a legal declaration by God that a sinner is considered righteous based solely on the imputed righteousness of Christ, rather than any inherent goodness. He contrasts the Protestant understanding of justification as a change in legal status with the Roman Catholic view that conflates it with moral transformation. Pink clarifies that justification is distinct from regeneration and sanctification, focusing on the judicial aspect of salvation where believers are acquitted from guilt and accepted into God's favor. He underscores that justification is not merely forgiveness but a declaration that the believer is entitled to eternal life due to Christ's obedience. This understanding is essential for grasping the fullness of salvation and the believer's standing before God.
I Was That Soldier Who Murdered You!
By Thomas Brooks0Sin and RedemptionThe Sacrifice of ChristISA 53:5MAT 26:28JHN 3:16ROM 5:8EPH 1:7COL 1:14HEB 9:221PE 2:241JN 1:7REV 1:5Thomas Brooks emphasizes the profound truth that our sins were the direct cause of Christ's suffering and death. He poignantly reflects on the personal responsibility each believer bears, stating, 'I was that soldier who murdered You!' and highlights the paradox of how Christ's wounds bring us healing. Brooks urges Christians to approach a humble and broken Christ with a contrite heart, recognizing the gravity of sin and the necessity of Christ's sacrificial blood for redemption. He illustrates the depth of sin's wickedness, asserting that only the purest blood of Christ can atone for it, underscoring the immense cost of our salvation.
Of Christ, the Testator of the Covenant.
By John Gill0Covenant of GraceChrist as TestatorMAT 26:28HEB 9:15John Gill expounds on Christ as the Testator of the Covenant, emphasizing that the covenant of grace is akin to a testament, established by God's sovereign will and not by obligation. He illustrates that Christ, as both the testator and executor, has the authority to dispense blessings to His people, which are secured through His death. The sermon highlights the eternal nature of this covenant, its unalterable promises, and the significance of Christ's sacrifice in validating the testament. Gill also notes that the Holy Spirit serves as a witness to this covenant, ensuring believers' assurance of their inheritance. Ultimately, the covenant is a testament of grace, freely given to the elect without any merit on their part.
Because He Slew the Gibeonites.
By F.B. Meyer0AtonementCovenant2SA 21:1PSA 89:34ISA 54:10MAT 26:28JHN 3:16ROM 5:8EPH 1:7HEB 8:121PE 1:181JN 1:9F.B. Meyer discusses the grave sin of Saul in slaying the Gibeonites, who were under a sacred covenant with Israel, emphasizing that the violation of such an oath demanded atonement through blood. He draws a parallel to the covenant established between God and humanity through Jesus Christ, highlighting that our worthiness is not the basis of this covenant, but God's grace. Meyer reassures believers that, despite their sins, they are secure in this everlasting covenant, which promises forgiveness and transformation through Christ's sacrifice. The sermon emphasizes the importance of God's faithfulness to His promises and the assurance of salvation for those who trust in Him.
God's Everlasting, Unchanging Love
By T. Austin-Sparks0God's LoveNew Covenant1SA 18:12SA 1:26PSA 50:10ISA 40:15ISA 45:12JER 31:3MAT 26:28JHN 3:16EPH 2:4COL 1:13T. Austin-Sparks emphasizes God's everlasting and unchanging love, as declared in Jeremiah 31:3, highlighting that this profound love is extended even in the face of human rebellion and sin. He explores the nature of God's love, describing it as infinite, self-sufficient, and akin to a mother's love, which persists despite our shortcomings. Sparks reassures that this love is not limited to Israel but is available to all through the new covenant established by Jesus Christ. He urges listeners to recognize the depth of this love and its implications for their lives, encouraging a response of gratitude and humility. Ultimately, he calls for a life that reflects this divine love in our actions and relationships.
The Messiah Shall Be Cut Off, but Not for Himself
By C.H. Spurgeon0AtonementSacrifice of ChristISA 53:5MAT 26:28JHN 3:16ROM 5:82CO 5:21EPH 1:7COL 1:14HEB 9:221PE 2:241JN 1:7C.H. Spurgeon emphasizes the profound truth that Jesus, the Messiah, was cut off not for Himself but for the sins of humanity, highlighting His innocence and the unjust nature of His death. He explains that no sin could be found in Christ, yet He willingly bore the punishment for our transgressions, fulfilling the demands of justice and offering atonement through His sacrifice. Spurgeon urges believers to ensure their personal connection to this sacrifice, reflecting on the importance of recognizing Jesus as their representative and Savior. He reassures that for those who believe, the blood of Christ brings reconciliation and joy, calling for a response of gratitude and dedication to His cause. The sermon ultimately celebrates the love and condescension of Christ in His redemptive work.
- John Gill
- Tyndale
John Gill Bible Commentary
But I say unto you, I will not drink henceforth,.... 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 Mat 26:26, that none might eat, till he that blessed and brake the bread had tasted of it (f): the reason why wine is here called the fruit of the vine, and not wine; see Gill on Mat 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 Lord's 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 Act 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 Father's kingdom: Mark says, "in the kingdom of God", Mar 14:25; and Luke, "until the kingdom of God come", Luk 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 Father's 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, Luk 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, Mat 8:11, and expressed by "wine", because of its refreshing and exhilarating nature, in God's 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", Heb 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, Mat 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, , "the wine of the world to come" (g); and of , "a spiritual drink", in the last days, which is called the world to come (h): and so they explain (i) after this manner, Isa 64:4. "Neither hath the eye seen, O God", &c., , "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 (k). (f) Maimon. Chametz Umetzah, c. 8. sect. 10. Piske Toseph. Pesach. art. 328. (g) Zohar in Lev. fol. 17. 2. (h) Tzeror Hammor, fol. 3. 4. En Israel, fol. 30. 1. (i) T. Bab. Berncot, fol. 34. 2, & Sanhed. fol. 99. 1. (k) Targum in Cant. viii. 2. Zohar in Gen. fol. 81. 4. Tzeror Hammor, fol. 30. 3.
Tyndale Open Study Notes
26:28 the covenant: Under God’s covenant with Israel, the blood of sheep or goats (Exod 12:5, 13; 24:8) was shed and placed on the two doorposts and on the lintel at Passover (Exod 12:7). The blood of Jesus, the sinless Lamb of God, establishes a new covenant (see Jer 31:31). The idea of the covenant is God’s unilateral commitment to establish salvation for mankind, fulfilling the promise to Abraham (see Gen 12; Gal 3:15-29; 4:12-31). • to forgive the sins of many: Jesus shed his blood as a sacrifice for sin (see Jer 31:31-34; Mark 14:24). Some have understood many to refer only to God’s chosen people, while others have understood many to be an expression meaning “all” (cp. Matt 20:28).