Matthew 26:29 Komentář

And it came to pass, when Jesus had finished all these sayings,.... Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men: he said unto his disciples; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.

And when they had sung an hymn,.... The "Hallell", which the Jews were obliged to sing on the night of the passover; for the passover, they say (l), was , "bound to an hymn". This "Hallell", or song of praise, consisted of six Psalms, the 113th, 114th, 115th, 116th, 117th, and 118th (m): 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 Psa 145:10, &c., 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 (n). 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 Psa 115:1, and the Jews themselves say (o), that , "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 (p) 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 Luk 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 , "bound to lodging a night" (q); 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 Deu 16:7 (r). 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 (s): 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, , "and all his assistants", (the priests that helped him in this service,) went to this mount (t): 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, (l) Misn. Pesach. c. 9. 3. T. Bab. Pesach. fol. 95. 1, 2. (m) Seder Tephillot, fol. 101, &c. Ed. Amstelod. (n) Maimon. Hilch. Chametz Umetzah, c. 8. sect. 5. 10. (o) T. Bab. Pesachim, fol. 118. 1. (p) Maimon. ut supra. (Hilch. Chametz Umetzah, c. 8. sect. 5. 10.) (q) T. Bab. Pesach. fol. 95. 2. (r) Talmud ib. & Jarchi in Dent. xvi. 7. (s) Misn. Middot, c. 2. sect. 4. T. Bab. Yoma, fol. 16. 1. (t) Misn. Parah, c. 3. sect. 6. & Middot, c 1. sect. 3. & Maimon. & Bartenora in ib.

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.

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.

(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).

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.

(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.

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.

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. 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.) 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.

And I say to you. Here a consolation is set forth, according to Chrysostom. Because he had made mention of the shedding of blood, by which the passion is signified, therefore he consoles them, and foretells his glory. And it can be expounded in four ways. Chrysostom expounds it thus: the Lord had foretold the passion, and therefore he wishes to gladden them. I will not drink from henceforth of this fruit of the vine, i.e., of wine, until that day etc. He calls this kingdom the kingdom of the resurrection. Then he received a new kingdom, i.e., in a new way. That he drank with them afterwards is clear from Acts 10. But why is it said to be in a new way? Because he ate differently before and after; because before he ate out of necessity, but after the resurrection not out of necessity, but to demonstrate the truth of the resurrection. Jerome says thus: through the vine the Jewish people is signified; Isa. 5:7: the vineyard of the Lord of hosts is the house of Israel; Jer. 2:21: I planted thee a chosen vineyard, all true seed. And I say to you, that I will not drink henceforth, i.e., my soul will not rejoice in this people, until that day, when I shall drink it with you new in the kingdom of my Father. Kingdom signifies the present Church; new, i.e., renewed through faith, because then they will be converted, and then I will rejoice with them. For many have been converted, and many will be converted. Remigius expounds it thus, and says that this is to be referred to the paschal ceremonies, i.e., I will no longer celebrate such ceremonies until the state of the Church, when I shall rejoice over the renewal of the Church. Augustine says thus: in that he says new, it is opposed to old. But there is a twofold oldness: of punishment and of fault, and this was derived from Adam, as is found in Rom. 5:12ff. But Christ had the oldness of punishment, not of fault. Hence his single payment discharged our double debt. He says therefore I will not drink, of the oldness of punishment, until etc., because he was about to lay aside this body, and in the resurrection he assumed a glorified body, and he promises the apostles that they also will assume one. And it signifies that the natures are not diverse, because the body which he will assume will be of the same nature, but of a different glory.

GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15) In the end of the sabbath, as it began to dawn--after the Sabbath, as it grew toward daylight. toward the first day of the week--Luke (Luk 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mar 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus. came Mary Magdalene, and the other Mary--"the mother of James and Joses" (see on Mat 27:56; Mat 27:61). to see the sepulchre--with a view to the anointing of the body, for which they had made all their preparations. (See on Mar 16:1-2). And, behold, there was--that is, there had been, before the arrival of the women. a great earthquake; for the angel of the Lord descended from heaven, &c.--And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning--luster that darted from him, the Roman guard, and do honor to his rising Lord.