Luke 22:17

22:17 he took a cup of wine: The traditional Passover celebration used four cups of wine—at the opening benediction, after the Passover explanation, after the meal, and after a concluding psalm. This was probably the first cup that introduced the ceremony.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 22:17. Δεξάμενος) Δέχομαι is said of that which is afforded or presented to another. Jesus acted, as the Head of the family: He caused the cup to be presented (held out) to Him.—ἑαυτοῖς, yourselves) He seems to have Himself drunk first. Comp. the preceding verses, but not also, Luk 22:20. Comp. Mat 26:26, note. [“Jesus, when giving the bread and wine, is not said to have Himself eaten and drunk, for it was not for Himself that His body and blood were to be offered.”]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 22:17 . δεξάμενος , having received from the hand of another (different from λαβὼν , Luk 22:19 ), handed to Him that He might drink. εὐχαριστήσας , this solemn act gives to the handing round of the cup here mentioned the character of a prelude to the Holy Supper: (“quaedam quasi prolusio S. Coenae,” Beng. in reference to Luk 22:15-18 ). If the reading of [184] and some Old Latin codd. which makes Luk 22:19 stop at σῶμά μου and omits Luk 22:20 be the true text ( vide critical notes above), then Lk.’s account of the institution really begins in Luk 22:17 , and what happened according to it was this: Jesus first sent round the cup, saying: take this and divide it among yourselves, then took bread, broke it, and gave it to the disciples, saying: this is my body. In this version two things are to be noted: first, the inversion of the actions; second, the omission of all reference to the blood in connection with the wine. The existence of such a reading as that of D and the Old Latin version raises questions, not only as to Lk.’s text, but as to church practice in the Apostolic age and afterwards; or, assuming as a possibility that Lk. wrote as D represents, have we here another instance of editorial discretion shrinking from imputing to Jesus the idea of drinking His blood? If with D we omit all that follows σῶμά μου , then it results that Lk. has left out all the words of our Lord setting forth the significance of His death uttered (1) at Caesarea Philippi; (2) on the occasion of the request of Zebedee’s sons; (3) the anointing at Bethany; (4) the institution of the Supper. (2) and (3) are omitted altogether, and (1) is so reported as to make the lesson non-apparent.

[184] Codex Bezae

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

took the cup--the first of several partaken of in this service.

divide it among, &c.--that is, It is to be your last as well as Mine, "until the Kingdom of God come," or as it is beautifully given in Mat 26:29, "until that day when I shall drink it new with you in my Father's kingdom." It was the point of transition between two economies and their two great festivals, the one about to close for ever, the other immediately to open and run its majestic career until from earth it be transferred to heaven.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. He took the cup] This was not the sacramental cup, for that was taken after supper, Lu 22:20, but was the cup which was ordinarily taken before supper.

Divide it among yourselves] Pass the cup from one to another; thus the cup which Christ gave to the first person on his right hand continued to be handed from one to another, till it came to the last person on his left.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(17) Take this, and divide it among yourselves.—The cup was probably the first of the three cups of wine, or wine mingled with water, which Jewish custom had added to the ritual of the Passover. As being a distinct act from that of Luk_22:20, it is natural to infer that it had a distinct symbolic meaning. Looking to the fact that wine is partly the symbol, partly the antithesis, of spiritual energy in its highest form (comp. Zec_9:17; Act_2:13; Eph_5:18), and to the re-appearance of the same somewhat exceptional word for “divide,” in the tongues “parted, or divided, or distributed” (“cloven” is a mistranslation), in Act_2:3, we may see in this cup the symbol of the bestowal of the spiritual powers which each of the disciples was to receive, according to the gift of the self-same Spirit, who “divideth to every man severally as He will” (the Greek word in 1Co_12:11 is, however, different, though expressing the same thought), just as the second was the pledge of a yet closer fellowship with His own divine life.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. he took the cup, and gave thanks] Literally, “and after receiving the cup, and giving thanks.” From eucharistein comes our word Eucharist.

The main customs of the Jewish Passover are as follows:—(1) Each drinks a cup of wine—‘the cup of consecration’—over which the master of the house pronounces a blessing. (2) Hands are washed, and a table carried in, on which are placed bitter herbs, cakes of unleavened bread, the Charoseth (a dish made of dates, raisins, and vinegar), the paschal lamb, and the flesh of the Chagigah or feast-offering. (3) The father dips a morsel of unleavened bread and bitter herbs, about the size of an olive, in the Charoseth, eats it with a benediction, and distributes a similar ‘sop’ to all present. (4) A second cup of wine is poured out, and the youngest present asks the meaning of the service, to which the father replies. (5) The first part of the Hallel (Psalms 107—114) is sung. (6) Grace is said, and a benediction again pronounced; after which the father distributes bitter herbs and unleavened bread dipped in the Charoseth. (7) The Paschal lamb is eaten, and a third cup of wine handed round. (8) After another thanksgiving, a fourth cup—the cup of joy—is drunk. (9) The rest of the Hallel (Psalms 115-118.) is sung.

The cup mentioned in this verse has been supposed to be the third cup of wine in the Jewish ceremonial; and the actual chalice of the Eucharist (the “cup of blessing,” 1Co_10:16, Cos ha-Berachah) is identified with the fourth cup. We also see in the Last Supper the benediction, and possibly the Hallel (Mat_26:30). But (1) the identifications are somewhat precarious. (2) There is no certainty that the “Sacrificial Passover” thus observed by the Jews was identical in ceremonial with the “Memorial Passover” which now alone they are able to observe.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For I say unto you, I will not drink of the fruit of the vine,.... That is, wine; see the blessing at the passover cup in the notes on the preceding verse:

until the kingdom of God shall come; with power, as in Mar 9:1 in the resurrection of Christ from the dead; in his exaltation and session at God's right hand; in the pouring forth of the Spirit on the apostles; in the conversion of great multitudes, both in Judea, and in the Gentile world; in the destruction of the Jews; in the latter day glory; and in the ultimate state of happiness and bliss in the world to come. The Ethiopic version reads, "until I drink it new in the kingdom of God"; as in Mar 14:25.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:

Ver. 17. And he took the cup] The cup of the common supper, Joh 13:2-3.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And he took the cup and gave thanks - This was not the “sacramental” cup, for that was taken “after” supper, Luk 22:20. This was one of the cups which were usually taken during the celebration of the Passover, and pertained to that observance. “After” he had kept this in the usual manner, he instituted the supper which bears his name, using the bread and wine which had been prepared for the Passover, and thus ingrafted the Lord’s Supper on the Passover, or superseded the Passover by another ordinance, which was intended to be perpetual.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Taken the chalice. This is not the chalice of his blood, (the latter is spoken of ver. 20, and 1 Corinthians xi. 25.) but it is the cup which the master of the repast blessed with ceremony, then drank of it, and gave it to all the guests. The modern Jews still observe this custom; not only on the Pasch, but on all other great feasts. The father of the family pours wine into a cup, takes it in his right hand, elevates it, blesses it, tastes, and gives it round to the invited. Our Saviour on this occasion complies with the custom;; and after supper takes the chalice, which he converts into his own blood. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

17. And he took the cup—The passover cup.

Divide it among yourselves— He drank it not himself.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he took the cup - That cup which used to be brought at the beginning of the paschal solemnity, and said, Take this and divide it among yourselves; for I will not drink - As if he had said, Do not expect me to drink of it: I will drink no more before I die.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

took a cup

"picked up a cup of wine"

when he had given thanks

"when he had given thanks to God"

he said

"he said to his apostles"

share it among yourselves

They were to share the contents of the cup, and not the cup itself. AT: "share the wine in the cup among yourselves" or "each of you drink some of the wine from the cup" (See: Metonymy)

For I say to you

This phrase is used to emphasize the importance of what Jesus will say next.

fruit of the vine

This refers to the juice that is squeezed from the grapes that grow on grapevines. Wine is made from fermented grape juice.

until the kingdom of God comes

"until God establishes his kingdom" or "until God rules in his kingdom"

translationWords

fruit

vine

kingdom of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. ποτήριον. So אBCL Ti[373] W.H[374] &c. τὸ ποτ. AD La[375]

[373] Ti. Tischendorf.

[374] W.H. Westcott and Hort.

[375] La. Lachmann.

17. δεξάμενος ποτήριον εὐχαριστήσας. Literally, “and after receiving a cup, and giving thanks.” From εὐχαριστεῖν comes our word Eucharist. The word δεξάμενος (differing from λαβὼν in Luk 22:19) seems to imply that the cup was handed to Him.

The main customs of the Jewish Passover are as follows:—(1) Each drinks a cup of wine—‘the cup of consecration’—over which the master of the house pronounces a blessing. (2) Hands are washed, and a table carried in, on which are placed bitter herbs, cakes of unleavened bread, the Charoseth (a dish made of dates, raisins, and vinegar), the paschal lamb, and the flesh of the Chagigah or thank-offering. (3) The father dips a morsel of unleavened bread and bitter herbs, about the size of an olive, in the Charoseth, eats it with a benediction, and distributes a similar ‘sop’ to all present. (4) A second cup of wine is poured out, and the youngest present asks the meaning of the service, to which the father replies. (5) The first part of the Hallel (Psalms 107-114) is sung. (6) Grace is said, and a benediction again pronounced; after which the father distributes bitter herbs and unleavened bread dipped in the Charoseth. (7) The Paschal lamb is eaten, and a third cup of wine handed round. (8) After another thanksgiving, a fourth cup—the cup of joy—is drunk. (9) The rest of the Hallel (Psalms 115-118) is sung.

The cup mentioned in this verse has been supposed to be the third cup of wine in the Jewish ceremonial; and the actual chalice of the Eucharist (the “cup of blessing,” 1Co 10:16, Cos ha-Berâchah) is identified with the fourth cup. We also see in the Last Supper the benediction, and possibly the Hallel (Mat 26:30). But (1) the identifications are somewhat precarious. (2) There is no certainty that the “Sacrificial Passover” then observed by the Jews was identical in ceremonial with the “Memorial Passover” which now alone they are able to observe.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] Some (e.g. De Wette) suppose that it is here implied that our Lord did not drink of the cup Himself. But surely this cannot be so. The two members of the speech are strictly parallel: and if He desired to eat the Passover with them, He would also drink of the cup, which formed a usual part of the ceremonial. This seems to me to be implied in δεξάμενος: λαβών is the word used by all afterwards, when He did not partake of the bread and wine. This most important addition in our narrative, amounts I believe to a solemn declaration of the fulfilment of the Passover rite, in both its usual divisions,—the eating the flesh of the lamb, and drinking the cup of thanksgiving. Henceforward, He who fulfilled the Law for man will no more eat and drink of it. I remark this, in order further to observe that this division of the cup is not only not identical with, but has no reference to, the subsequent one in ver. 20. That was the institution of a new rite;—this the abrogation of an old one, now fulfilled, or about to be so, in the person of the true Lamb of God.

This is generally supposed to have been the first cup in the Passover-meal, with which the whole was introduced.

On the possible connexion of this speech of our Lord with the celebration of the Passover at this particular time, see note on Mat 26:17.

After these verses, in order of time, follows the washing of the disciples’ feet in Joh 13:1-20, referred to in our ver. 27.

19,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. δεξάμενος. It was handed to Him: contrast λαβών, ver. 19 (schanz). It is usual to consider this as the first or second of the four cups that were handed round during the paschal meal; the eucharistic cup being identified with the third or fourth. But we are in doubt (1) as to what the paschal ritual was at this time; (2) as to the extent to which Jesus followed the paschal ritual in this highly exceptional celebration; (3) as to the text of this passage, especially as to whether Lk. records two cups or only one: so that identifications of this kind are very precarious. In any case, Lk. mentions a cup before the breaking of the bread, whether this be the eucharistic cup or not: and S. Paul twice mentions the cup first (1Co 10:16, 1Co 10:21), although in his account of the institution he follows the usual order (1Co 11:23). In the Διδαχή the cup is placed first (9:2: see Schaff’s 3rd ed. PP. 58-61, 191).

εὐχαριστήσας. This seems to imply the eucharistic cup. All three have εὐχαριστήσας of the cup. Lk. repeats it of the bread. where Mt. and Mk. have εὐλογήσας.

In the Jewish ritual the person who presided began by asking a blessing on the feast; then blessed, drank, and passed the first cup. Then Psa 113. and 114. were sung and the bitter herbs eaten, followed by the second cup. After which the president explained the meaning of the feast: and some think that for this explanation of the old rite Jesus substituted the institution of the new one. After eating of the lamb and unleavened cakes came the thanksgiving for the meal and the blessing and drinking of the third cup. Lastly, the singing of Ps. 115.-118. followed by the fourth cup: and there as sometimes a fifth.

διαμερίσατε. Comp. Act 2:45; Jdg 5:30 Followed by εἰς ἑαυτούς, it expresses more strongly than the mid. (23:34; Mat 27:35) the fact of mutual distribution. In some texts (AD etc.) εἰς ἑαυτούς has been altered into the more usual dat. (Joh 19:24; Act 2:45). The distribution would be made by each drinking in turn, rather than by each pouring some into a cup of his own. The εἰς ἑαυτούς perhaps corresponds to the πάντες of Mt. and Mk. Πίετε (ἔπιον) ἐξ αὐτοῦ πάντες.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.