The Church Fathers on this verse

Luke 22:18Meaning & Commentary from the Church Fathers

For I say to you that I will not drink of the fruit of the vine, till the kingdom of God come.

Douay-Rheims

λεγω γαρ υμιν οτι ου μη πιω απο του γενηματος της αμπελου εως οτου η βασιλεια του θεου ελθη

Greek (Byzantine text)

The Church Fathers on this verse

13 Church Fathers comment on this verse · 23 commentaries

John Chrysostom

4th centuryChurch Father

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.

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.

Theophylact of Bulgaria

11th centuryChurch Father

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.

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.

Cyrill of Alexandria

5th centuryChurch Father

As soon as the disciples had prepared the Passover, they proceed to eat it; as it is said, And when the hour was come, &c.

He says this, because the covetous disciple was looking out for the time for betraying Him; but that he might not betray Him before the feast of the Passover, our Lord had not divulged either the house, or the man with whom He should keep the Passover. That this was the cause is very evident from these words.

Ephraem the Syrian

4th centuryChurch Father

He stated that He would no longer partake of this product of the vine until the kingdom of His Father, indicating the imminent moment of His departure from them. By saying “until the kingdom of My Father,” He referred to His resurrection. This is affirmed by Simon in the Acts of the Apostles, who noted that for forty days following His resurrection, we shared meals with Him, particularly on the first day of the week. Additionally, it is written that they shall not experience death before witnessing the kingdom of God, a promise fulfilled six days later.

A period of trial and mortality From the moment He offered His body for His disciples and entrusted it to His apostles, a span of three days was marked, during which He was counted among the dead, akin to Adam. Although Adam lived for many years following his consumption of the forbidden fruit, he was still regarded as dead due to his transgression of God's command. The Lord declared to him, "In the day that thou eatest of it thou shalt surely die" (Gen 2:17), and in another part of the Scriptures, it is noted, "Four hundred years shall thy seed be in Egypt" (Gen 15:13), with the years meticulously counted from the moment this prophecy was given. This calculation also holds true for our Lord. It can be argued that one should consider the sixth day as two days, and the Sabbath as one.

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After sharing His body during the Last Supper, a sacrament of His death, He entered into the bodies of His disciples as He subsequently entered into the earth. Our Lord took the bread, blessed it, and broke it (Matt. 26:26), in contrast to Adam, who failed to bless the fruit when, in disobedience, he plucked it. The bread of His Body infused into them serves as a remedy for the avarice that led Adam to forsake God. The three days can also be marked from His descent into the realm of the dead to His ascension: the sixth day, the Sabbath, and the first day of the week.

He proclaimed that He would abstain from the fruit of the vine until the time of His Father's kingdom (Luke 22:18), indicating His awareness of His forthcoming departure from them. Until My Father's kingdom refers to the period before His resurrection. This sentiment is echoed by Simon Peter in the Acts of the Apostles when he states: 'After His resurrection, we shared meals with Him for forty days' (Acts 10:41) on the first day of the week. This aligns with His assertion that some among them would not experience death before witnessing the kingdom of God (Matthew 16:28), which was fulfilled after six days.

Irenaeus of Lyon

2nd centuryChurch Father

The Cup

In His journey to endure suffering and proclaim the good news to Abraham and his followers regarding the opening of the inheritance, Christ gave thanks over the cup before partaking. He expressed His intention to share in the new fruit of the vine with His disciples, revealing two important truths: the promise of the earthly inheritance from which the new wine is enjoyed, and the bodily resurrection of His followers. The very flesh that will be resurrected at the end is the same that will partake in this new cup. It is not conceivable for Him to drink of the vineyard's produce while He is exalted alongside His own in a realm beyond the heavens. It is uniquely the flesh, rather than the spirit, that receives the drink from the vine; thus, those who partake do so in the flesh.

Epiphanius of Salamis

4th centuryChurch Father

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.

Eusebius of Caesarea

4th centuryChurch Father

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.

Beda Venerabilis

8th centuryChurch Father

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.

Philaret (Gumilevski)

19th centuryChurch Father

During the Passover celebration, a cup of wine was traditionally served following the consumption of the lamb, symbolizing love and joy. The Saviour mirrors this practice to fulfill the ceremonial law, but He introduces a profound new concept as He offers the cup. He states, "I will not drink of the fruit of the vine till the kingdom of God come," or as St. Matthew clarifies, "I will not drink till the day when I drink new things with you in the kingdom of God" (Matthew 26:29).

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Although after His resurrection the Saviour enjoyed a meal with His disciples, He did not partake of the wine designated for the Passover feast; His disciples had not yet entered the joyous rest of God's kingdom, and the new wine was not part of the time He spent with them during the forty days following His resurrection. The Saviour once again references the distant future when He spoke of the celebration of the authentic Passover. He alludes to the kingdom that will be established after His judgment of the world (1 Cor. 15:54, 55). Both Evangelists Matthew (Matt. 26:29) and Mark (Mark 14:25) recount the Saviour's words regarding the cup in connection with the institution of the Holy Eucharist. However, the customary use of the Passover cup indicates that His words were shared at that moment, as St. Luke recorded. He distinctly refers to Christ’s double Supper—the Supper of the Old Covenant and the Supper of the Eucharist (vv. Luke 22:19, 20), a distinction that is less pronounced in the succinct accounts of the other Evangelists. At the commencement of the Passover meal, the Saviour expressed His desire to celebrate the Passover with them. Yet, in the narratives of the Evangelists, He is seen merely participating in aspects of the former Passover. St. Mark writes, "and reclining upon them and eating" (Mark 14:18), while St. Matthew recounts, "and eating upon them" (Matthew 26:21); this describes the atmosphere of the Passover celebration. It is not mentioned that, in accordance with the law, the Passover lamb was to be eaten while standing (Exodus 12:11), nor are the other rituals of the feast detailed in their prescribed forms. It is noted only in passing that two rites from the old Passover were observed (Luke 22:16-18, Matthew 26:23). The Lord of the Sabbath (Matt. 12:8) openly demonstrated that the old covenant was concluding and being superseded by a new one. The Evangelists, mindful of the words and deeds of the Lord, focus their accounts of the Passover supper solely on the words and actions of the One who established the new covenant.

Alexander Gorsky

19th centuryCommentator

In the evening, the Lord arrived at this home accompanied by all His disciples. When the moment arrived, He initiated the meal, likely following the customary rites of Passover. “I have eagerly desired to eat this Passover with you before I suffer,” were His opening words. “I will not partake of it again until the true Passover arrives, with the complete revelation of the kingdom of God” (Luke 22:15-16). Following tradition, He offered thanks to His Father, who had liberated His people from the bondage of Egypt with mighty power, over a cup of wine. He passed this cup to His disciples and instructed them to share it among themselves, reiterating that He would not drink of the fruit of the vine until the kingdom of God is fulfilled (Luke 17-18).

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This statement undoubtedly carried a symbolic significance, conveying to the disciples that this was the final occasion they would observe the Passover in such a manner and that by the next Passover, the kingdom of the Messiah would be unveiled.

Bogolepow D.P.

19th centuryCommentator

In this context, it is clear that the Hebrew text refers to the initial cup that begins the celebration of the Passover. Here, Christ expresses a profound longing to share this specific Passover meal with His disciples, as it marks the final observance of the Old Testament Passover that He would celebrate with them. Soon, the significance of this meal will come to fruition, leading to the revelation of the kingdom of God—the Messianic kingdom—where believers will experience communion with their Lord through the very essence of this foreshadowing. They will partake of the body and blood of Christ.

Gladkow B.I.

19th centuryCommentator

Jesus expressed a strong desire to share this final Passover meal with His disciples prior to His impending suffering, highlighting that He would not partake of it again until it was complete in God's Kingdom. Similarly, He stated that He would not drink from the fruit of the vine until the day He would share new wine with them in His Father’s Kingdom. John Chrysostom interprets these statements as Jesus foreshadowing that, following His Resurrection, He would dine and drink with the Apostles to confirm the reality of His Resurrection. Bishop Michael considers this to be sacramental language within a sacramental conversation.

Michail (Lusin)

19th centuryCommentator

I will refrain from drinking, etc.; this will be my final meal with you until the kingdom of God is established through my resurrection. Refer to the note on Matthew 26:29.

Cross references

Passages read together with this verse.

The original text

Greek text, 22 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. λέγω
    legō
    I say
    G3004 · λέγω
  2. γὰρ
    gar
    for
    G1063 · γάρ
  3. ὑμῖν
    hymin
    you
    G4771 · σύ
  4. ὅτι
    hoti
    that
    G3754 · ὅτι
  5. οὐ
    ou
    no
    G3756 · οὐ
  6. μὴ
    mē
    not
    G3361 · μή
  7. πίω
    piō
    I drink
    G4095 · πίνω
  8. ἀπὸ
    apo
    from
    G575 · ἀπό
  9. τοῦ
    tou
    the
    G3588 · ὁ
  10. νῦν
    nyn
    now
    G3568 · νῦν
  11. ἀπὸ
    apo
    from
    G575 · ἀπό
  12. τοῦ
    tou
    the
    G3588 · ὁ
  13. γενήματος
    genēmatos
    offspring
    G1081 · γέννημα, γένημα
  14. τῆς
    tēs
    the
    G3588 · ὁ
  15. ἀμπέλου
    ampelou
    a vine
    G288 · ἄμπελος
  16. ἕως
    heōs
    until
    G2193 · ἕως
  17. οὗ
    hou
    who
    G3739 · ὅς, ἥ
  18. ἡ
    hē
    the
    G3588 · ὁ
  19. βασιλεία
    basileia
    kingship
    G932 · βασιλεία
  20. τοῦ
    tou
    the
    G3588 · ὁ
  21. Θεοῦ
    theou
    God
    G2316 · θεός
  22. ἔλθῃ
    elthē
    I come
    G2064 · ἔρχομαι