For I tell you
This phrase underscores the authority and certainty with which Jesus speaks. In the Greek, "λέγω ὑμῖν" (legō hymin) is a common expression used by Jesus to emphasize the importance of His message. It is a direct communication to His disciples, indicating that what follows is of significant importance. This phrase sets the tone for a solemn declaration, inviting the listener to pay close attention to the profound truth being revealed.

I will not eat it again
Here, Jesus refers to the Passover meal, which He is sharing with His disciples. The Greek word for "eat" is "φάγω" (phagō), which is a future tense verb, indicating a deliberate choice and a future action. This statement signifies a transition from the old covenant, represented by the Passover, to the new covenant, which will be established through His impending sacrifice. It highlights the finality of this moment and the anticipation of a future fulfillment.

until it is fulfilled
The word "fulfilled" comes from the Greek "πληρόω" (plēroō), meaning to complete or bring to full measure. This suggests that the Passover, and by extension, the sacrificial system, finds its ultimate purpose and completion in the events that are about to unfold—namely, Jesus' death and resurrection. This fulfillment is not just a conclusion but a transformation into something greater, pointing to the eschatological hope of God's kingdom.

in the kingdom of God
This phrase is central to Jesus' teaching and mission. The "kingdom of God" (Greek: "βασιλεία τοῦ Θεοῦ," basileia tou Theou) is a multifaceted concept that encompasses God's sovereign rule, both present and future. In this context, it refers to the future realization of God's reign, where the promises of the Old Testament find their ultimate expression. Jesus' reference to the kingdom here is a reminder of the hope and future glory that awaits believers, a time when God's will is perfectly enacted on earth as it is in heaven.

(16) Until it be fulfilled in the kingdom of God.--The words are obviously the expression of the same thought as those in Matthew 26:29, where see Note. Here the word "fulfilled" presents a new depth of meaning. The "Passover" was fulfilled in the kingdom of God: (1) in the sacrifice on the cross; (2) in every commemoration of that sacrifice by the acts which He appointed. Every such act was one of Communion, not only of the disciples with each other, but with Him, and in it He is, as it were, joining in the feast with them. Hereafter, as in the promise of Revelation 3:20, "I will sup with him, and he with Me," there will be a yet fuller consummation. (Comp. Luke 22:18.)

Verses 16-18. - For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. There was yet one other reason for the Master's special desire once more to eat the solemn Passover with his chosen disciples. He would, by some significant action and word, show that the great Jewish feast, for so many centuries the central act of the ritual observances under the Mosaic Law, from henceforth would be superseded by a new and a yet more solemn religious rite. The Jewish Passover was to give place to the Christian sacrament. He, their Master, would with them share in the Passover meal that evening for the last time. The next time that he would partake would be still with them, but it would be in the kingdom of God, that is to say, in the Church of God, which was to be founded after his resurrection. The kingdom of God commenced with the resurrection of Jesus. The constant celebration of the Holy Eucharist commenced from that time; it is more than probable that our Lord partook of it, after his resurrection, with his own (see Luke 24:30; Acts 10:41). I will not any more eat thereof, until... I will not drink of the fruit of the vine, until, etc. These statements, which speak of a final partaking (eating and drinking), are closely parallel to the command contained in vers. 19, 20. The first statement seems solemnly to close the celebration of the Passover Feast; the second, to institute with equal solemnity a new feast in its place - With desire I have desired to eat this passover with you before I suffer (ver. 15); for - The Passover Feast is solemnly put an end to. I will not any more eat thereof, until it be fulfilled in the kingdom of God (ver. 16). I will not drink of the fruit of the vine, until the kingdom of God shall come (ver. 18). The Holy Eucharist is solemnly instituted. He took bread,... and brake it, and gave unto them: ... This do in remembrance of me (ver. 19). Likewise also the cup after Supper (ver. 20). It was in the course of the great ritual Supper on some of the occasions when the cup was passed round, and the unleavened bread formally broken or dipped in one of the Passover dishes, that the Lord found his opportunity solemnly to announce the formal abrogation of the old Paschal Supper and the institution of the new communion feast. The above literal interpretation of the Lord's mystic words, "until that day when I drink it new with you in my Father's kingdom" (Matthew 26:29), or, as St. Luke reports them, "I will not drink of the fruit of the vine, until the kingdom of God shall come " - which literal interpretation in the main is that preferred by Dean Mansel (Commentary on Matthew 26:29); see, too, St. Chrysostom in Matthew Hom. 72, who adopts the same literal interpretation - does not exclude a yet deeper and more spiritual meaning which lies beneath the surface, and which speaks of another and spiritual banquet in the heavenly realm, which not only the Redeemer, but also his redeemed, will partake cf. Heaven-life under the form of a banquet was imagery well known and often painted by the Jewish masters in the old rabbinic schools before and contemporary with the earthly life of Christ. The New Testament writers in several places have adopted the similar imagery, notably in Matthew 8:11; Luke 22:30; Revelation 19:9. How widespread and well loved was this Jewish representation of the heaven-life under the form of a banquet is clear from the three above-quoted references taken from SS. Matthew, Paul (Luke), and John.

Parallel Commentaries ...


For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

I tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

I will not eat
φάγω (phagō)
Verb - Aorist Subjunctive Active - 1st Person Singular
Strong's 5315: A primary verb; to eat.

it
αὐτὸ (auto)
Personal / Possessive Pronoun - Accusative Neuter 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

again until
ἕως (heōs)
Preposition
Strong's 2193: A conjunction, preposition and adverb of continuance, until.

it is fulfilled
πληρωθῇ (plērōthē)
Verb - Aorist Subjunctive Passive - 3rd Person Singular
Strong's 4137: From pleres; to make replete, i.e. to cram, level up, or to furnish, satisfy, execute, finish, verify, etc.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

kingdom
βασιλείᾳ (basileia)
Noun - Dative Feminine Singular
Strong's 932: From basileus; properly, royalty, i.e. rule, or a realm.

of God.”
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.


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NT Gospels: Luke 22:16 For I tell you I will no (Luke Lu Lk)