Verily I say unto you<\/strong>,…. This seems, to have been said after the eating of the passover, according to Lu 22:18<\/span>, but was, in reality, not till after the Lord’s supper was ended, and the last cup was drank, which was wont to be drank at the passover:<\/p>\n I will drink no more of the fruit of the vine<\/strong>; that is, wine,<\/p>\n until that day that I drink it new<\/strong>; in a figurative and mystical sense; by which are meant the joys of heaven:<\/p>\n in the kingdom of God<\/strong>; Father, Son, and Spirit, upon the general resurrection of the dead, when the kingdom of the Mediator will be delivered up, and there will be no distinction of government; but God, Father, Son, and Spirit, will be all in all, and shall reign in the saints, and they with them, to all eternity;<\/p>\n [See comments on Mt 26:29]<\/span>.<\/p>\n New. See on Mt 26:29<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Verily I say unto you,”<\/strong> (amen lego humin) “Truly I. tell you all,” as a body, a fellowship company, a church, Mat 26:18-19<\/span>.<\/p>\n 2) “I will drink no more of the fruit of the vine,”<\/strong> (hoti ouketi ou me pio ek tou genematos tes ampelou) “That I will by no means drink at all of the fruit of the vine, any more or again, Mat 26:29<\/span>.<\/p>\n 3) Until that day,”<\/strong> (heos tes hemeral ekeines) “Until that day arrives,” that future day, as also foretold by prophets, Isa 25:6-9<\/span>.<\/p>\n 4) “That I drink it new,”<\/strong> (hotan auto pino kainon) “When I drink it new,” fresh, as sweet juice, from the vine, Joe 3:17-19<\/span>; Amo 9:13-15<\/span>.<\/p>\n 5) “In the kingdom of God.” <\/strong>(en te basileia tou theou) “In the kingdom (millennia] era) of God,” Eze 34:23-24<\/span>.<\/p>\n (25) Of the fruit of the vine.<\/strong>Better, of the product.<\/em> Note the difference between the kingdom of God here, and the kingdom of My Father in Mat. 26:29<\/span>.<\/p>\n Note on ‘I will no more drink of the fruit of the vine until I drink it new with you in My Father’s Kingly Rule (14:25).’<\/p>\n <\/strong><\/p>\n The main question here is as to whether Jesus is speaking of drinking with them in the Kingly Rule of God as they took its message out to the world after His resurrection, or whether it only refers to drinking it in the everlasting Kingly Rule of God in Heaven. The first would give expression to a positive hope, a hope that they will be able to hold on to in the dark days ahead, that the Kingly Rule of God already manifested by His presence (Mat 12:28<\/span>) will expand and be established in the coming days after His resurrection (Mar 9:1<\/span>; Act 28:31<\/span>) as He once more goes forward with them (Mat 28:20<\/span>). The second would refer to a guarantee of heavenly glory in the more distant future while ignoring the days to come when they will be proclaiming the Kingly Rule of God and participating in it. Pertinent to this is the fact that if this does not refer to the advancement of the Kingly Rule of God after His resurrection, it would mean that, according to all three Synoptics, in this final time together He made no reference to their immediate future (while doing so in great detail in John).<\/p>\n Like many parabolic statements of Jesus each can take from this what he will. Of course, we do not necessarily have to see it as limited to one or the other. We<\/em> may differentiate the Kingly Rule of God established on earth in the early church and continuing on through the centuries, from the Kingly Rule of God in Heaven, but it is questionable whether God does (see Heb 12:27<\/span>). To Him they are both one, and we are a colony of Heaven (Php 3:20-21<\/span>). Men are either under His Kingly Rule or they are not. So the question here is rather as to which aspect of His Kingly Rule is being the more emphasised. Is the emphasis on the fact that this is Jesus’ last cup of wine before the everlasting Kingly Rule arrives in the more distant future, thus indicating the certainty that He will soon die, but guaranteeing their hope eventually of an eternal future? Or is it a joyous assurance that they will soon be drinking ‘new wine’ together again on the other side of the cross, because His imminent death will be followed by resurrection and the coming of the Holy Spirit in power, so that the great day when the Kingly Rule of God begins its forward march is not far hence?<\/p>\n Certainly we must not play down the fact that the Kingly Rule of God commenced its marvellous advance from the resurrection onwards (and even before). In Mark it is advancing through the spreading of the word (Mar 4:26<\/span>; Mar 4:30<\/span>), will come with power within the lifetime of the disciples (Mar 9:1<\/span>), and must be received like a little child (Mar 10:15<\/span>). In Acts it is continually made quite clear that the Kingly Rule of God is advancing through the Apostles (Act 8:12<\/span>; Act 14:22<\/span>; Act 19:8<\/span>; Act 20:25<\/span>; Act 28:23<\/span>; Act 28:31<\/span>), and in Act 28:23<\/span>; Act 28:31<\/span> it is emphasised that this was by proclaiming the things concerning Jesus. See also Rom 14:17<\/span>; 1Co 4:20<\/span>; in both of which the Kingly Rule of God is a present reality.<\/p>\n Central to how we interpret this verse is what Jesus intended by ‘not drinking of the fruit of the vine’. If it was intended to indicate a long abstention it would suggest divine self sacrifice. Was it then an indication of continuing dedication as with the Nazirites (Num 6:3<\/span>), in say His intercession for His people (the priests also abstained from wine and strong drink – Lev 10:9<\/span>)? But why should such a dedication be necessary, especially as He has just been advocating the drinking of wine as a means of participating in Him? On the other hand if we see it as simply indicating the closeness of His death, it could then be a promise that within a short time the triumph of the Kingly Rule of God would be made manifest, as in Mar 9:1<\/span>; compare Mar 14:62<\/span>. We can compare how an officer in preparing his men for battle and wanting to indicate how close it was, might indicate it by declaring, ‘this is my last drink. I will not have another drink until we have the victory is ours’.<\/p>\n For a more detailed examination of the idea behind this verse see our commentary on Luke 22<\/span>.<\/p>\n End of note.<\/p>\n Mar 14:25<\/span><\/em><\/strong>. <\/strong>I will drink no more, <\/em><\/strong>&c.<\/strong> “From this instant I will no more drink of the passover-cup, nor have that commemorative and typical ordinance continued any longer in my church, than till it be suppressed and fulfilled (Luk 22:16<\/span>.) by the greatsalvationwhichIshallbringintothegospel-kingdomuponmy resurrection from the dead, and which is to be afterwards commemorated by a new use of wine in the supper that I have nowinstituted; nor will I so familiarly commune with you again, as I do now in this New Testament ordinance, till we shall have the most intimate fellowship together, in the more excellent entertainments of the heavenly state; which, for their superior and always fresh delight, may in the language of a festival be called new wine.” <\/em>See Guyse, and the note on Mat 26:29<\/span>. <\/p>\n 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 25. I will drink no more<\/strong> ] , “I will not, not, not drink;” so Heb 13:5<\/span> ; “I will not, not, not forsake thee.” Our Saviour here seemeth to allude to that grace cup (as they call it), after which they might not eat anything more till the day following. <\/p>\n I will = that I will. After the verb “to say” the conj. hoti marks off the words spoken. Compare Mat 14:26; Mat 16:18; Mat 20:12; Mat 21:3; Mat 26:34; Mat 27:47. Mat 1:40; Mat 6:14, Mat 6:15, Mat 6:16, Mat 6:18, Mat 6:35; Mar 9:26; Mar 14:57, Mar 14:58. See note on Luk 23:43, and App-173. <\/p>\n no more = not any more, in any wise. Greek ouketi, ou me. App-105. <\/p>\n that = when. <\/p>\n new = fresh. See note on Mat 26:29. <\/p>\n the kingdom of God. See App-114. <\/p>\n I will: Psa 104:15, Mat 26:29, Luk 22:16-18, Luk 22:29, Luk 22:30 <\/p>\n new: Joe 3:18, Amo 9:13, Amo 9:14, Zec 9:17 <\/p>\n Reciprocal: Num 6:20 – and after Mat 5:18 – verily Mar 14:18 – Verily Mar 15:23 – but Luk 9:27 – see<\/p>\n 5<\/p>\n The passage cited at verse 22 shows that our present verse was spoken while they were still engaged in the Passover feast.<\/p>\n Verse 25 <\/p>\n The meaning here intended by the Savior is supposed to have been, that with this interview his social intercourse with his disciples would close, not to be resumed again until he should meet them in heaven.<\/p>\n The phrase "the fruit of the vine" may have been a liturgical formula describing wine used at a feast. [Note: Wessel, p. 761.] <\/span> In any case Jesus was saying He would not drink wine again until He did so in the kingdom. Jesus was anticipating the messianic banquet at the beginning of His kingdom (cf. Isa 25:6). This was a welcome promise in view of Jesus’ announcement of His coming death.<\/p>\n "The cup from which Jesus abstained was the fourth, which ordinarily concluded the Passover fellowship. The significance of this can be appreciated from the fact that the four cups of wine were interpreted in terms of the four-fold promise of redemption set forth in Exo 6:6-7: ’I will bring you out . . . I will rid you of their bondage . . . I will redeem you . . . I will take you for my people and I will be your God’ (TJ Pesachim<\/span> X. 37b)." [Note: Lane, p. 508.] <\/span><\/p>\n "Jesus seldom spoke of His death without also speaking of His resurrection (Mar 8:31; Mar 9:31; Mar 10:34)." [Note: Hiebert, p. 355.] <\/span><\/p>\n "New" or "anew" means in a qualitatively different way (Gr. kainon<\/span>). Now Jesus and the disciples anticipated suffering and death, but then they would anticipate joy and glory.<\/p>\n Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. Verily I say unto you,…. This seems, to have been said after the eating of the passover, according to Lu 22:18, but was, in reality, not … Continue reading “Exegetical and Hermeneutical Commentary of Mark 14:25”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24765","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24765","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24765"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24765\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24765"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24765"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24765"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"