Matthew 26:29

But I say unto you, I will not drink again of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.
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Ambrose of Milan

AD 397
De Sacr., v. 1: If Melchisedech offered bread and wine, what means this mixing of water? Hear the reason. Moses struck the rock, and the rock gave forth abundance of water, but that rock was Christ. Also one of the soldiers with his spear pierced Christ’s side, and out of His side flowed water and blood, the water to cleanse, the blood to redeem. ...
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Cornelius a Lapide

AD 1637
I say unto you . . . fruit of the vine; Arab, juice of the vine, &c. S. Austin (lib. de Consens. Evang. iii1), and from him Jansen and others, are of opinion that Matthew intimates that Christ spake these words after the Eucharistic Supper. Let us here consider the following objection. "The fruit of the vine is wine produced from it, pressed from its grapes; therefore in the Eucharistic Chalice there is not the Blood of Christ, but only wine sprung from a vine." I answer, the pronoun this in this fruit, &c, does not signify exactly that wine which was in the consecrated Chalice, but in general the wine upon the table, from which the cup was filled, which was used both at the Passover and at the consecration of the Eucharist. Secondly, the Blood of Christ may be called wine, as the Body of Christ is called bread by S. Paul, on account, indeed, of the substance of bread and wine, as it was before consecration, and because of the species of bread and wine which remain after consecration. ...

Cyprian of Carthage

AD 258
Ep. 63, ad Caecil.: The cup of the Lord is not water only, or wine only, butthe two are mixed; so the Lord’s Body cannot be either flour only, or water only, but the two are combined.
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Cyril of Alexandria

AD 444
The disciples were not merely confused; rather the matter greatly disturbed them, and the knowledge of this mystery was hard to grasp. How could one be raised from the dead, or one with countless signs done on behalf of the people be handed over to death and dishonor? Yet this agrees with what the prophet said: “Strike the shepherd.” David also says to the Father, “Therefore those whom you struck, they will persecute.” However, not all this occurred at the will of the Father; he did not desire for him [the Son] to suffer, if only the Jews would have accepted him. So one cannot say he willed a murder. The Father consented with the Son’s choice to suffer this. So it is written that the Father struck “the shepherd.” He permitted him to suffer yet had the power to prevent the suffering. Something like this is at work in the passage that says Pilate was “over” Christ. “You would have no power over me if it were not given to you from above,” that is, “if the Father had not permitted me to su...

George Leo Haydock

AD 1849
I will not drink from henceforth of this fruit of the vine. In St. Luke, (xxii. 15, 16,) Christ said to his disciples; I earnestly desired to eat this Pasch with you before I suffer; (or this paschal sacrifice) for I say to you, that, from this time I will not eat thereof, till it be fulfilled in the kingdom of God. These expressions seem to import no more, than that it was the last time he would eat and drink with them in a mortal body. And if, as some expound it, Christ, by the generation of the vine, understood the consecrated cup of his blood, he might call it wine, or the fruit of the vine; because he gave them his blood under the appearance of wine; as St. Paul calls the body of Christ bread, because given under the appearance of bread. (1 Corinthians xi. 26.) (Witham) Fruit of the vine. These words, by the account of St. Luke, (xxii. 18,) were not spoken of the sacramental cup, but of the wine that was drunk with the paschal lamb. Though the Sacramental cup might also be called...

Glossa Ordinaria

AD 1480
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.
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Hilary of Poitiers

AD 368
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.
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AD 420
Hieron. Ep. 120, ad Hedib: Thus then the Lord Jesus was at once guest and feast, the eater and the things eaten. Or otherwise; 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; 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 tomean 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,” not, Of God, for to name the Father is to name the Son. As much as tosay, When they shall have believed on God the Father, and He has brought them to the Son. ...

John Chrysostom

AD 407
Do you see how much diligence has been used, that it should be ever borne in mind that He died for us? For since the Marcionists, and Valentinians, and Manichæans were to arise, denying this dispensation, He continually reminds us of the passion even by the mysteries, (so that no man should be deceived); at once saving, and at the same time teaching by means of that sacred table. For this is the chief of the blessings; wherefore Paul also is in every way pressing this. Then, when He had delivered it, He says, 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, table, and rise up in drunkenness, whereas it were meet to give thanks, and end with an hymn. ...

John Chrysostom

AD 407
But what is “new”? He will drink it new as having an immortal and incorruptible body, a spiritual body. He will not drink out of need for drink. For it is not a body that suffers or has bodily needs. It was not because he needed to eat and drink after the resurrection that he spoke in this way of that which is new but in order to give them full assurance of his resurrection. The Gospel of Matthew, Homily ...
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John Chrysostom

AD 407
He gave thanks to instruct us after what manner we ought to celebrate this mystery, and showed also thereby that He came not to His Passion against His will. Also He taught us to bear whatsoever we suffer with thanksgiving, and infused into us good hopes. For if the type of this sacrifice, to wit, the offering of the paschal lamb, became the deliverance of the people from Egyptian bondage, much more shall the reality thereof be the deliverance of the world.“And gave it to them, saying, Drink ye allof it.” That they should not be distressed at hearing this, He first drank His own blood to lead them without fear to the communion of these mysteries. “This is my blood of the new testament;” that is, the new promise, covenant, law; for this blood was promised from of old, and this guarantees the new covenant; for as the Old Testament had the blood of sheep and goats, so the New has the Lord’s Blood. And in calling it blood, He foreshews His Passion, “My blood . which shall beshed for many.”...

John Chrysostom

AD 407
For because he had discoursed with them concerning his Passion and cross, he again introduces what he has to say about his resurrection. Here he speaks of “my Father’s kingdom,” which was his way of speaking of his own resurrection. And in what sense did he drink after he was raised again? We must answer carefully to guard against those of low mind who might suppose the resurrection was merely an appearance. The apostles understood themselves after the resurrection to have eaten and drunk with him. He said this to show them that they would see him manifestly risen and that he would be with them once more. They themselves were to be witnesses to these events, in that they both saw them and experienced them. So he says, I will not drink the fruit of this vine again with you “until that day when I drink it new with you in my Father’s kingdom.” You will see me rise again. You will bear witness to my resurrection. The Gospel of Matthew, Homily ...

Remigius of Rheims

AD 533
For thus it is read, “Behold the blood of the covenant which the Lord hath made with you.” . And it is to be noted, that He says not, For a few, nor, For all, but, “Formany;” because He came not to redeem a single nation, but many out of all nations. And He taught us to offer not bread only, but wine also, to show that they who hungered and thirsted after righteousness were to be refreshed by thesemysteries.For in His Passion He shed His Blood, and so His Blood was separated from His Body. It behoved therefore, that for representation of His Passion, bread and wine should be separately set forth, which are the Sacrament of the Body and Blood. But it should be known, that under both kinds the whole of Christ is contained; under the bread is contained the Blood, together with the Body; under the wine, the Body together With theBlood.Ambrosiaster, in 1 Cor 11:26 : And for this reason also in do we celebrate under both kinds, because that which we receive avails for the preservation of bot...
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Theophylact of Ochrid

AD 1107
. 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. ...

Knowing this first, that no prophecy of the scripture is of any private interpretation. - 2 Peter 1:20

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