Golden Chain MT-MK 7401

MARK 14,1-2

7401 Mc 14,1-2

(p. 273) Pseudo-Jerome: Let us now sprinkle our book, and our thresholds, with blood, and put the scarlet thread around the house of our prayers, and bind scarlet on our hand, as was done to Zarah (Gn 38,30), that we may be able to say that the red heifer () is slain in the valley (Dt 21,4). For the Evangelist, being about to speak of the slaying of Christ, premises, "After two days was the feast of the Passover, and of unleavened bread."
Bede, Marc., iv, 43: Pascha, which in Hebrew is, phase, is not called from Passion, as many think, but from passing over, because the destroyer, seeing the blood on the doors of the Israelites, passed by them, and did not smite them; or the Lord Himself, bringing aid unto His people, walked above them.
Pseudo-Jerome: Or else, phrase, is interpreted as a passing over, but Pascha means sacrifice. In the sacrifice of the lamb, and the passing of the people through the sea, or through Egypt, the Passion of Christ is prefigured, and the redemption of the people from hell, when He visits us after two days, that is, when the moon is most full, and the age of Christ is perfect, that when no part at all of it is dark, we may eat the flesh of the Lamb without spot, Who (p. 274) taketh away the sins of the world, in one house, that is, in the Catholic Church, shod with charity, and armed with virtue.
Bede: The difference according to the Old Testament between the Passover and the feast of unleavened bread was, that the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month, was called Passover. But on the fifteenth moon, when they came out of Egypt, the feast of unleavened bread came on, which solemn time was appointed for seven days, that is, up to the twenty-first day of the same month in the evening. But the Evangelists indifferently use the day of unleavened bread for the Passover, and the Passover for the days of unleavened bread. Wherefore Mark also here says, "After two days was the feast of the Passover, and of unleavened bread," because the day of the Passover was also ordered to be celebrated on the days of unleavened bread, and we also, as it were, keeping a continual passover, ought always to be passing out of this world.
Pseudo-Jerome: But iniquity came forth in Babylon from the princes, who ought to have purified the temple and the vessels, and themselves according to the law, in order to eat the lamb.
Wherefore there follows: "And the Chief Priests and the Scribes sought how they might take Him by craft, and put him to death."
Now when the head is slain, the whole body is rendered powerless, wherefore these wretched men slay the Head. But they avoid the feast day, which indeed befits them, for what feasting can there be for them, who have lost life and mercy?
Wherefore it goes on: "But they said, Not on the feast day, lest there be an uproar of the people."
Bede: Not indeed, as the words seem to imply, that they feared the uproar, but they were afraid lest He should be taken out of their hands by the aid of the people.
Theophylact: Nevertheless, Christ Himself had determined for Himself the day of His Passion; for He wished to be crucified on the Passover, because He was the true Passover.

MARK 14,3-9

7403 Mc 14,3-9

Bede: The Lord when about to suffer for the whole world, and to redeem all nations with His Blood, dwells in Bethany, that is, in the house of obedience.
Wherefore it is said, "And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman."
Pseudo-Jerome: For the fawn amongst the stags ever comes back to his couch, that is, the Son, obedient to the Father even unto death, seeks for obedience from us.
Bede: He says "of Simon the leper", not because he remained still a leper at that time, but because having once been such, he was healed by Our Saviour; his former name is left, that the virtue of the Healer may be made manifest.
Theophylact: But although the four Evangelists record the anointing by a woman, there were two women and not one; one described by John, the sister of Lazarus; it was she who six days before the Passover anointed the feet of Jesus; another described by the other three Evangelists. Nay, if you examine, you will find three; (p. 276) for one is described by John, another by Luke, a third by the other two. For that one described by Luke is said to be a sinner and to have come to Jesus during the time of His preaching; but this other described by Matthew and Mark is said to have come at the time of the Passion, nor did she confess that she had been a sinner.
Augustine, de Con. Evan., ii, 79: I however think that nothing else can be meant, but that the sinner who then came to the feet of Jesus was none other than the same Mary who did this twice; once, as Luke relates it, when coming for the first time with humility and tears she merited the remission of her sins. For John also relates this, when he began to speak of the raising of Lazarus before He came to Bethany, saying, "It was that Mary which anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick." (Jn 11,2)
But what she again did at Bethany is another act, unrecorded by Luke, but mentioned in the same way by the other three Evangelists. In that therefore Matthew and Mark say that the head of the Lord was anointed by the woman, whilst John says the feet, we must understand that both the head and the feet were anointed by the woman. Unless because Mark has said that she broke the box in order to anoint His head, any one is so fond of cavilling as to deny that, because the box was broken, any could remain to anoint the feet of the Lord. But a man of a more pious spirit will contend that it was not broken so as to pour out the whole, or else that the feet were anointed before it was broken, so that there remained in the unbroken box enough to anoint the head.
Bede: Alabaster is a sort of white marble, veined with various colors which is often hollowed out for boxes of ointment, because it keeps things of that nature most uncorrupt. Nard is an aromatic shrub of a large and thick root, but short, black and brittle; though unctuous, it smells like cypress, and has a sharp taste, and small and dense leaves. Its tops spread themselves out like ears of corn, therefore, its gift being double, perfumers make much of the spikes and the leaves of the nard. And this is what is meant by Mark, when he says "spikenard very precious", that is, the ointment which Mary brought for the Lord was not made of the root of nard, but even, what made it more precious, by the addition of the spikes and the leaves, the gratefulness of its smell and virtue was augmented.
Theophylact, Matthew 26:2 : (p. 277) Or as is said in Greek, of pistic nard, that is, faithful, because the ointment of the nard was made faithfully and without counterfeit.
Augustine, de Con. Evan. ii, 78: It may appear to be a contradiction, that Matthew and Mark after mentioning "two days" and "the Passover", and afterwards that Jesus was in Bethany, where that precious ointment is mentioned; whilst John, just before he speaks of the anointing, says, that Jesus came into Bethany six days before the feast. (Jn 12,1) But those persons who are troubled by this, are not aware that Matthew and Mark do not place that anointing in Bethany immediately after that two days of which he foretold, but by way of recapitulation at the time when there were yet six days to the Passover.
Pseudo-Jerome: Again in a mystic sense, Simon the leper means the world, first infidel, and afterwards converted, and the woman with the alabaster box, means the faith of The Church, who says, My spikenard sendeth forth its smell. It is called pistic nard, that is, faithful and precious. The house filled with the smell of it is heaven and earth; the broken alabaster box is carnal desire, which is broken at the Head, from which the whole body is framed together, whilst He was reclining, that is, humbling Himself, that the faith of the sinner might be able to reach Him, for she went up from the feet to the head, and down from the head to the feet by faith, that is, to Christ and to His members.
It goes on: "And there were some that had indignation within themselves, and said, Why was this loss of the ointment?"
By the figure synecdoche, one is put for many, and many for one; for it is the lost Judas who finds loss in salvation; thus in the fruitful vine rises the snare of death. Under the cover of his avarice, however, the mystery of faith speaks; for our faith is bought for three hundred pence, in our ten senses (denarii, i.e. ten senses), that is, our inward and outward senses which are again trebled by our body, soul and spirit.
Bede: and in that he says, "And they murmured against her," we must not understand this to be spoken of the faithful Apostles, but rather of Judas mentioned in the plural.
Theophylact: Or else, it appears to be aptly implied that many disciples murmured against the woman, because they had often heard our Lord talking of alms. Judas, however, was indignant, but not with the same feeling, but on account of his love of money, and filthy gain; (p. 278) wherefore John also records him alone, as accusing the woman with a fraudulent intent. But he says, "They murmured against her," meaning that they troubled her with reproaches, and hard words. Then Our Lord reproves His disciples, for throwing obstacles against the wish of the woman.
Wherefore it goes on: "And Jesus said, Let her alone, why trouble ye her?" For after she had brought her gift, they wished to prevent her purpose by their reproaches.
Origen, on Matthew, 35: For they were grieved at the waste of the ointment, which might be sold for a large sum and given to the poor. This however ought not to have been, for it was right that it should be poured over the head of Christ, with a holy and fitting stream; wherefore it goes on, "She hath wrought a good work on me."
And so effectual is the praise of this good work, that it ought to excite all of us to fill the head of the Lord with sweet-smelling and rich offerings, that of us it may be said that we have done a good work over the head of the Lord. For we always have with us, as long as we remain in this life, the poor who have need of the care of those who have made progress in the word, and are enriched in the wisdom of God; they are not however able always day and night to have with them the Son of God, that is, the Word and Wisdom of God.
For it goes on: "For ye have the poor always with you, and whensoever ye will ye may do them good; but me ye have not always.
Bede: To me, indeed, He seems to speak of His bodily presence, that He should by no means be with them after His Resurrection, as He then was living with them in all familiarity.
Pseudo-Jerome: He says also, "She hath wrought a good work on me," for whosoever believes on the Lord, it is counted unto Him for righteousness. For it is one thing to believe Him, and to believe on Him, that is, to cast ourselves entirely upon Him.
It goes on: "She hath done what she could, she is come aforehand to anoint My Body to the burying."
Bede: As if the Lord said, What ye think is a waste of ointment is the service of my burial.

Theophylact: For "She is come aforehand" as though led by God "to anoint my body", as a sign of my approaching burial; by which He confounds the traitor, as if He said, With what conscience canst thou confound the woman, who anoints my body to the burial, and dost not (p. 279) confound thyself, who wilt deliver me to death? But the Lord makes a double prophecy; one that the Gospel shall be preached over the whole world, another that the dead of the woman shall be praised.
Wherefore it goes on: "Verily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her."
Bede: Observe, also, that as Mary won glory throughout the whole world for the service which she rendered to the Lord, so, on the contrary, he who was bold enough to reprove her service, is held in infamy far and wide; but the Lord in rewarding the good the due praise has passed over in silence the future shame of the impious.

MARK 14,10-11

7410 Mc 14,10-11

Bede: The unhappy Judas wishes to compensate with the price of his Master for the loss which he thought he had made by the pouring out of the ointment.
Where it is said: "And Judas Iscariot, one of the twelve, went unto the Chief Priests to betray Him unto them."
Chrysostom, de Prod. Jud., Homily 1: Why dost thou tell me of his country? would that I could also have been ignorant of his existence. But there was another disciple called Judas the zealot, the brother of James, and lest by calling him by this name there should arise a confusion between the two, he separates the one from the other. But he says not Judas the traitor, that he may teach us to be guiltless of detraction, and to avoid accusing others. In that however he says, "one of the twelve", he enhanced the detestable guilt of the traitor; for there were seventy other disciples, these however were not so intimate with Him, nor admitted to such familiar intercourse. But these twelve were approved by Him, these were the regal band, out of which the wicked traitor came forth.
Pseudo-Jerome: But he was one of the twelve in number, not in merit, one in body, not in soul. But he went to the Chief Priests after he went out and Satan entered into him. Every living (p. 280) thing unites with what is like itself.
Bede: But by the words, "he went out", it is shown that he was not invited by the Chief Priests, nor bound by any necessity, but entered upon this design from the spontaneous wickedness of his own mind.
Theophylact: It is said, to "betray him unto them", that is, to announce to them when He should be alone. But they feared to rush upon Him when He was teaching, for fear of the people.
Pseudo-Jerome: And he promises to betray Him, as his master the devil said before, "All this power I will give thee." (Lc 4,6)
It goes on, "And when they heard it they were glad, and promised to give him money." They promise him money, and they lose their life, which he also loses on receiving the money.
Chrysostom: Oh! the madness, yes, the avarice of the traitor, for his covetousness brought forth all the evil. For covetousness retains the souls which it has taken, and confines them in every way when it has bound them, and makes them forget all things, maddening their minds. Judas, taken captive by this madness of avarice, forgets the conversation, the table of Christ, his own discipleship, Christ's warnings and persuasion.
For there follows, "And he sought how he might conveniently betray Him."
Pseudo-Jerome: No opportunity for treachery can be found, such that it can escape vengeance here or there.
Bede: Many in this day shudder at the crime of Judas in selling his Master, his Lord and his God, for money, as monstrous and horrible wickedness. They however do not take heed, for when the sake of gain they trample on the rights of charity and truth, they are traitors to God, Who is Charity and Truth.

MARK 14,12-16

7412 Mc 14,12-16

(p. 281) Chrysostom: Whilst Judas was plotting how to betray Him, the rest of the disciples were taking care of the preparation of the Passover: where it is said, "And the first day of unleavened bread, when they killed the Passover, His disciples said unto Him, 'Where wilt thou that we go and prepare where thou mayest eat the Passover?' "
Bede: He means by the first day of the Passover the fourteenth day of the first month, when they throw aside leaven, and were wont to sacrifice, that is, to kill the lamb at even. The Apostle explaining this says, "Christ our Passover is sacrificed for us." (1Co 5,7).
For although He was crucified on the next day, that is, on the fifteenth moon, yet on the night when the lamb was offered up, He committed to His disciples the Mysteries of His Body and Blood, which they were to celebrate, and was seized upon and bound by the Jews; thus He consecrated the beginning of His Sacrifice, that is, of His Passion.
Pseudo-Jerome: But the unleavened bread which was eaten with bitterness, that is with bitter herbs, is our redemption, and the bitterness is the Passion of Our Lord.
Theophylact: From the words of the disciples, "Where wilt thou that we go?", it seems evident that Christ had no dwelling-place, and that the disciples had no houses of their own; for if so, they would have taken Him thither.
Pseudo-Jerome: For they say, "Where wilt thou that we go?", to shew us that we should direct our steps according to the Will of God. But the Lord points out with whom He would eat the Passover, and after His custom He sends two disciples, which we have explained above; wherefore it goes on, "And He sendeth forth two of His disciples, and He saith unto them, 'Go ye into the city.' "
Theophylact: He sent two of His disciples, that is, Peter and John, as Luke says, to a man unknown to (p. 282) Him, implying by this that He might, if He had pleased, have avoided His Passion. For what could not He work in other men, who influenced the mind of a person unknown to Him, so that he received them? He also gives them a sign how they were to know the house, when He adds, "And there shall meet you a man bearing a pitcher of water."
Augustine, de Con. Evan, ii, 80: Mark says a pitcher, Luke a two-handed vessel; one points out the kind of vessel, the other the mode of carrying it; both however mean the same truth.
Bede: And it is a proof of the presence of His divinity, that in speaking with His disciples, He knows what is to take place elsewhere; wherefore it follows, "And His disciples went forth, and came into the city, and found as He had said unto them; and they made ready the Passover."
Chrysostom: Not our Passover, but in the meanwhile that of the Jews; but He did not only appoint ours, but Himself became our Passover. Why too did He eat it? Because He was "made under the Law, to redeem them that were under the Law," (Ga 4,4) and Himself gave rest to the Law. And lest any one should say that He did away with it, because He could not fulfil its hard and difficult obedience, He first Himself fulfilled it, and then set it to rest.
Pseudo-Jerome: And in a mystical sense the city is The Church, surrounded by the wall of faith, the man who meets them is the primitive people, the pitcher of water is the law of the letter.
Bede: Or else, the water is the laver of grace, the pitcher points out the weakness of those who were to shew that grace to the world.
Theophylact: He who is baptized carries the pitcher of water, and he who bears baptism upon him comes to his rest, if he lives according to his reason; and he obtains rest, as being in the house.
Wherefore it is added, "Follow Him."

Pseudo-Jerome: That is, him who leads to the lofty place, where is the refreshment prepared by Christ. The lord of the house is the Apostle, Peter, to who the Lord has entrusted His house, that there may be one faith under one Shepherd. (ref Jn 21,15) The large upper-room is the wide-spread Church, in which the Name of the Lord is spoken of, prepared by a variety of powers and tongues.
Bede: Or else, the large upper-room is spiritually the Law, which comes forth from the narrowness of the letter, and in a lofty place, that is, in the lofty chamber of the soul, receives (p.283) the Saviour. But it is designedly that the names both of the bearer of the water, and of the lord of the house, are omitted, to imply that power is given to all who wish to celebrate the true Passover, that is, to be embued with the Sacraments of Christ, and to receive Him in the dwelling-place of their mind.
Theophylact: Or else, the lord of the house is the intellect, which points out the large upper room, that is, the loftiness of intelligences, and which, though it be high, yet has nothing of vain glory, or of pride, but is prepared and made level by humility. But there, that is, in such a mind Christ's Passover is prepared by Peter and John, that is by action and contemplation.

MARK 14,17-21

7417 Mc 14,17-21

Bede: The Lord Who had foretold His Passion, prophesied also of the traitor, in order to give him room for repentance, that understanding that his thoughts were known, he might repent. Wherefore it is said, "And in the evening he cometh with the twelve. And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me."
Chrysostom: Where it is evident that He did not proclaim him openly to all, lest He should make him the more shameless; at the same time He did not altogether keep it silent, lest thinking that he was not discovered, he should boldly hasten to betray Him.
Theophylact: But how could they eat reclining, when the law ordered that standing and upright they should (p. 284) eat the Passover? It is probable that they had first fulfilled the legal Passover, and had reclined, when He began to give them His own Passover.
Pseudo-Jerome: The evening of the day points out the evening of the world; for the last, who are the first to receive the penny of eternal life, come about the eleventh hour. All the disciples then are touched by the Lord; so that there is amongst them the harmony of the harp, all the well attuned strings answer with accordant tone; for it goes on: "And they began to be sorrowful, and to say unto Him one by one, Is it I?"
One of them however, unstrung, and steeped in the love of money, said, "Is it I, Lord?", as Matthew testifies.
Theophylact: But the other disciples began to be saddened on account of the word of the Lord; for although they were free from this passion, yet they trust Him Who knows all hearts, rather than themselves.
It goes on: "And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish."
Bede: That is, Judas, who when the others were sad and held back their hands, puts forth his hand with his Master into the dish. And because He had before said, One of you shall betray me, and yet the traitor perseveres in his evil, He accuses him more openly, without however pointing out his name.
Pseudo-Jerome: Again, He says, "One out of the twelve", as it were, separate from them, for the wolf carries away from the flock the sheep which he has taken, and the sheep which quits the fold lies open to the bite of the wolf. But Judas does not withdraw his foot from his traitorous design though once and again pointed at, wherefore his punishment is foretold, that the death denounced upon him might correct him, whom shame could not overcome; wherefore it goes on: "The Son of Man indeed goeth, as it is written of Him."
Theophylact: The word here used, "goeth", shews that the death of Christ was not forced, but voluntary.
Pseudo-Jerome: But because many do good, in the way that Judas did, without its profiting them, there follows: "Woe to that man by whom the Son of Man is betrayed! good were it for that man if he had never been born."
Bede: Woe, too, to that man, today and forever, who comes to the Lord's table with an evil intent. For he, after the example of Judas, betrays the Lord, not indeed to Jewish sinners, but to his (p. 285) own sinning members.
It goes on: "Good were it for that man if he had never been born."
Pseudo-Jerome: That is, hidden in his mother's inmost womb, for it is better for a man not to exist than to exist for torments.
Theophylact: For as respects the end for which he was designed, it would have been better for him to have been born, if he had not been the betrayer, for God created him for good works; but after he had fallen into such dreadful wickedness, it would have been better for him never to have been born.

MARK 14,22-25

7422 Mc 14,22-25

Bede: When the rites of the old Passover were finished, He passed to the new, in order, that is, to substitute the Sacrament of His own Body and Blood, for the flesh and blood of the lamb. Wherefore there follows: "And as they did eat, Jesus took bread"; that is, in order to shew that He, Himself, is that person to whom the Lord swore, "Thou art a Priest forever after the order of Melchizedec." (Ps 110,4)
There follows: "And blessed, and brake it."
Theophylact: That is, giving thanks, He brake it, which we also do, with the addition of some prayers.
Bede: He Himself also breaks the bread, which He gives to His disciples, to shew that the breaking of His Body was to take place, not against His Will, nor without His intervention; He also blessed it, because He with the Father and the Holy Spirit filled His human nature, which He took upon Him in order to suffer, with the grace of Divine power. He blessed bread and brake it, because He deigned to subject to death His manhood, which He had taken upon (p. 286) Him in such a way as to shew that there was within it the power of Divine immortality, and to teach them that therefore He would the more quickly raise it from the dead.
There follows: "And gave to them, and said, 'Take, eat: This is My Body.' "
Theophylact: That, namely, which I now give and which ye take. But the bread is not a mere figure of the Body of Christ, but is changed into the very Body of Christ. For the Lord said, "The bread which I give you is My Flesh." But the Flesh of Christ is veiled from our eyes on account of our weakness, for bread and wine are things to which we are accustomed, if however we saw flesh and blood we could not bear to take them. For this reason the Lord bending Himself to our weakness keeps the forms of bread and wine, but changes the bread and wine into the reality of His Body and Blood.
Chrysostom: Even now also that Christ is close to us; He Who prepared that table, Himself also consecrates it. For it is not man who makes the offerings to be the Body and Blood of Christ, but Christ Who was crucified for us. The words are spoken by the mouth of the Priest, and are consecrated by the power and the grace of God. By this word which He spoke, "This is My Body", the offerings are consecrated; and as that word which says, "Increase and multiply, and fill the earth," (Gn 1,28) was sent forth but once, yet has its effect throughout all time, when nature does the work of generation; so also that voice was spoken once, yet gives confirmation to the Sacrifice through all the tables of The Church even to this day, even to His advent.
Pseudo-Jerome: But in a mystical sense, the Lord transfigures into bread His Body, which is the present Church, which is received in faith, is blessed in its number, is broken in its sufferings, is given in its examples, is taken in its doctrines; and He forms His Blood in the chalice of water and wine mingled together, that by one we may be purged from our sins, by the other redeemed from their punishment (formans sanguinem suum ap. I'seudo-Hier). For by the blood of the lamb our houses are preserved from the smiting of the Angel, and our enemies perish in the waters of the Red Sea, which are the Sacraments of the Church of Christ.
Wherefore it goes on: "And He took the cup, and when He had given thanks, He gave it to them." For we are saved by the grace of the Lord, not by our own (p. 287) deserts.
Gregory, Mor. ii, 37: When His Passion was approaching, He is said to have taken bread and given thanks. He therefore gave thanks, Who took upon Him the stripes of other men's wickedness; He Who did nothing worthy of smiting, humbly gives a blessing in His Passion, to shew us, what each should do when beaten for his own sins, since He Himself bore calmly the stripes due to the sin of others; furthermore to shew us, what we who are the subjects of the Father should do under correction, when He Who is His equal gave thanks under the lash.
Bede: The wine of the Lord's cup is mixed with water, because we should remain in Christ and Christ in us. For on the testimony of John, the waters are the people, (Ap 17,15) and it is not lawful for any one to offer either wine alone, or water alone, lest such an oblation should mean that the head may be severed from the members, and either that Christ could suffer without love for our redemption, and that we can be saved or be offered to the Father without His Passion.
It goes on: "And they all drank of it."
Pseudo-Jerome: Happy intoxication, saving fulness, which the more we drink gives the greater sobriety of mind!
Theophylact: Some say that Judas did not partake in these Mysteries, but that he went out before the Lord gave the Sacrament. Some again say that He gave him also of that Sacrament.
Chrysostom: For Christ offered His Blood to him who betrayed Him, that he might have remission of his sins, if he had chosen to cease to be wicked.
Pseudo-Jerome: Judas therefore drinks and is not satisfied, nor can he quench the thirst of the everlasting fire, because he unworthily partakes of the Mysteries of Christ. There are some in The Church whom the Sacrifice does not cleanse, but their foolish thought draws them on to sin, for they have plunged themselves in the stinking slough of cruelty.
Chrysostom: Let there not be therefore a Judas at the table of the Lord; this Sacrifice is spiritual food, for as bodily food, working on a belly filled with humours which are opposed to it, is hurtful, so this spiritual food if taken by one polluted with wickedness, rather brings him to perdition, not by its own nature, but through the fault of the recipient. Let therefore our mind be pure in all things, and our thought pure, for that Sacrifice is pure.
There follows: (p. 288) "And He said unto them, 'This is My Blood of the New Testament, which is shed for many.' "
Bede: This refers to the different circumstances of the Old Testament, which was consecrated by the blood of calves and of goats; and the lawgiver said in sprinking it, "This is the blood of the Testament which God has injoined unto you." (He 9,19-20, ref. Ex 24,8)
It goes on: "Which is shed for many."
Pseudo-Jerome: For it does not cleanse all.
It goes on: "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."
Theophylact: As if He had said, I will not drink wine until the Resurrection; for He calls His Resurrection "the kingdom", as He then reigned over death. But after His Resurrection He ate and drank with His disciples, shewing that it was He Himself who had suffered. But He drank it "new", that is, in a new and strange manner, for He had not a body subject to suffering, and requiring food, but immortal and incorruptible.
We may also understand it in this way. The vine is the Lord Himself. By the offspring (genimen) of the vine is meant mysteries, and the secret understanding, which He Himself begets (gererat), Who teaches man knowledge. But in the kingdom of God, that is, in the world to come, He will drink with His disciples mysteries and knowledge, teaching us new things, and revealing what He now hides.
Bede: Or else, Isaiah testifies that the synagogue is called the vine or the vineyard of the Lord, saying, "The vineyard of the Lord of hosts is the house of Israel." (Is 5,7) The Lord therefore when about to go to His Passion, says, "I will drink no more of the fruit of the vine," as if He had said openly, I will no longer delight in the carnal rites of the synagogue, in which also these rites of the Paschal Lamb have held the chief place. For the time of My Resurrection shall come, that day shall come, when in the kingdom of Heaven, that is, raised on high with the glory of immortal life, I will be filled with a new joy, together with you, for the salvation of the same people born again of the fountain of spiritual grace.
Pseudo-Jerome: But we must consider that here the Lord changes the sacrifice without changing the time; so that we never celebrate the Caena Domini before the fourteenth moon. He who celebrates the Resurrection on (p. 289) the fourteenth moon, will celebrate the Caena Domini on the eleventh moon, which was never done in either Old or New Testament.

Golden Chain MT-MK 7401