24 And he said to them: This is my blood of the new testament, which shall be shed for many.
Pseudo-Jerome: “Which is shed for many.” For it does not cleanse all.
25 Amen I say to you, that I will drink no more of the fruit of the vine, until that day when I shall drink it new in the kingdom of God.
Theophylact: 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: 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.
26 And when they had said an hymn, they went forth to the mount of Olives.
Theophylact: As they returned thanks, before they drank, so they return thanks after drinking; . . . to teach us to return thanks both before and after our food.
He also shews by this that He was glad to die for us. . . . He also teaches us when we fall into troubles for the sake of the salvation of many, not to be sad, but to give thanks to God, Who through our distress works the salvation of many.
Scripture from the Douay-Rheims Bible. Commentary from St. Thomas Aquinas, Catena Aurea, Vol. II (London: Rivington, 1842).