Fruit of the vine .

Mark 14:25 is a statement by Jesus that means he will not drink again the fruit of the vine until the day when he drinks it new in the kingdom of God. The "fruit of the vine" refers to wine. Jesus is telling the disciples that his earthly mission has come to an end. The statement is part of the Lord's Supper, which Jesus radically repurposes, creating the Lord's Supper we celebrate today.

Mark 14:25 - "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."

Mark 14:25 says, “Truly, I say to you, I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.” This statement is attributed to Jesus during the Last Supper. The “fruit of the vine” refers to wine, and Jesus is expressing that He will not partake of it until a future time in the kingdom of God.

It’s a symbolic statement with spiritual significance, emphasizing a future reunion and celebration in God’s kingdom.

Jesus is anointed in a symbolic anticipation of His death. Judas decides to secretly cooperate with local religious leaders to arrest Jesus in secret. During the Passover meal, Jesus predicts His betrayal by Judas, and Peter's denial. He also institutes the Lord's Supper, also known as communion.

After praying on the Mount of Olives, Jesus is captured when Judas identifies Him to a hostile mob sent by Jewish authorities. He endures a corrupt, prejudiced trial, ending in a conviction for blasphemy. Peter, fearing for his life, lies about knowing Jesus, before remembering Jesus' prediction and breaking down in sobs.

The "fruit of the vine" is wine. Jesus acknowledged to the Pharisees and scribes that He drank wine (Luke 7:28–35), and He made wine for a wedding (John 2:6–11). This does not mean that Christians must drink alcohol or even that they should drink alcohol, just that we may.

We may not get drunk, use it to escape the worries of life, or drink if it leads us to ungodly behavior (Proverbs 20:1; Ephesians 5:18). We should not drink if we think we're prone to addiction (1 Corinthians 6:12; 2 Peter 2:19) or if it would tempt someone around us to act against their conscience (1 Corinthians 8:9–13).

But if no biblical restrictions are being broken, it is not for another believer to condemn someone who chooses to drink (Romans 14:1–4).

And, yet, that's not what this verse is about. The Bible says that wine is for celebration (Psalm 104:14–15). Jesus and the disciples are celebrating the Passover which falls the day before the great feast shared on the first day of the Feast of Unleavened Bread.

But, by that day, Jesus will be buried in the tomb. Even on the cross, when offered wine mixed with a mild analgesic, Jesus refuses it (Matthew 27:34).

The traditional Passover meal is a long, liturgical affair. Throughout the various statements and courses of food, four cups of wine are drunk, representing the four phases of redemption in Exodus 6:6–7: "I will bring you out…I will deliver you from slavery to them…I will redeem you…I will take you to be my people, and I will be your God."

Some scholars say Jesus is making His statement of abstinence between the third and fourth cups. He is about to fulfill the first three promises on the cross, but the fourth will not be until the end times. Jesus promises to drink wine again in a time and place suitable for celebration.

It may be at the marriage supper of the Lamb (Revelation 19:7–10), likely after the rapture ("…take you to be my people…"), when He will finally be "married" to the church.

Mark 14:22–25 occurs almost 1500 years after the event that Passover commemorates. Here, Jesus radically repurposes the God-given tradition, creating the Lord's Supper we celebrate today. Instead of escaping Egypt, we escape hell. Instead of gifts from Egyptian neighbors (Exodus 11:2), we receive gifts from the Holy Spirit (1 Corinthians 12:4–11).

Instead of sacrificing a lamb, we remember the sacrifice of the Lamb of God. Matthew 26:26–29 is nearly identical; Luke 22:14–23 adds a bit more detail; John doesn't mention the Lord's Supper, but Paul goes into more detail about how it should be observed (1 Corinthians 11:23–32).

Any red wine that is not sweetened, fortified, or spiced is appropriate for use as a symbol of Christ’s “precious blood.”1 Peter 1:19.

What is meant by drinking it 'new'?

Jesus informed the disciples that the wine he had drunk (at this Passover preceding the Lord's Supper) was the last of the product of the vine that he would drink “until that day when I drink it new with you in the kingdom of my Father.”

(Matthew 26:29) Since he would not be drinking literal wine in heaven, he obviously had reference to what wine sometimes symbolized in the Scriptures, namely, joy. (Psalms 104:15, Ecc. 10:19). Being together in the Kingdom was what they looked forward to with the highest anticipation.( Rom. 8:23, 2 Cor. 5:2).

In the Bible, spiritual life is represented by bread (John 6:22–71) and water (John 4:13–14), but blood is the deepest metaphor God uses. As the physical life of an animal is in its blood (Leviticus 17:11; Genesis 9:4), God uses the sacrifice of blood to restore spiritual life. During the last of God's ten plagues against Egypt, the Israelites covered their door posts and lintels with the blood of the Passover lamb.

God passed over the homes marked with blood and left them unscathed while the firstborns of the houses of the Egyptians died (Exodus 12:1–32).

Earlier that day, the disciples sacrificed the Passover lamb so Jesus and the disciples could commemorate the original event (Luke 22:8). Now, Jesus uses wine as a visual representation of the blood He will spill. God will accept Jesus' sacrifice and apply it to the sin-soaked death that lives in us.

The impact of spiritual death will "pass over" those of us who accept Jesus' blood: His sacrifice on our behalf. No more blood needs to be shed for forgiveness from God (Hebrews 7:27).

But the disciples don't apply the wine on their foreheads as the Israelites painted the lambs' blood on their doorframes. They ingest it. Eating blood is especially taboo in Jewish culture. God's prohibition pre-dates the Mosaic Law: it is in the few laws God gave Noah directly after the flood (Genesis 9:4).

This may be why Jesus tells the disciples that the wine represents His blood after they have finished drinking. By drinking the "blood," they symbolize that Jesus' healing power goes inside them. They are not whitewashed tombs that only appear to be clean (Matthew 23:27). They are renewed from the inside-out, given new hearts (Ezekiel 11:19).

This is the new covenant. The blood sacrifices performed on the altar of the temple covered the sins of the people, but only God can turn hearts (Jeremiah 31:31–33).

Jesus has finished His public teaching ministry and now prepares for the crucifixion. His sacrificial loyalty will provide the means by which the disciples' abandonment will be forgiven. Next, the Romans, as representatives of Gentiles throughout history, will join the Jews and kill Jesus.

Jesus will be buried, but He will rise again with the promise that His sacrifice will redeem the world. Matthew 26 and Luke 22 follow Mark 14 more closely while John 13:1—18:27 records more of Jesus' teaching in the upper room.

The final chapter before Jesus' crucifixion starts with Mark's characteristic "sandwiched" stories, which devolve to pure tragedy. While Jewish leaders and Judas prepare for His betrayal, Jesus concentrates—still—on teaching the disciples the truth about Himself, themselves, and what the Jewish Messiah really is.

The Pharisees, Sadducees, chief priests, and elders have joined together to destroy Jesus. Their main setback is the crowd (Mark 14:1–2). Jesus just spent a week humiliating the Jewish religious leaders and winning the hearts of the people (Mark 11—12).

He must be arrested when He's relatively unprotected or the crowd may riot (Mark 14:1–2).

For at least the second time, possibly the third (Luke 7:36–50; John 12:1–8), a woman anoints Jesus with perfume. At the home of Simon the Leper, an unidentified woman anoints Jesus' head on the day the Passover lambs are being anointed (Mark 14:3–9).

Jesus praises her gracious act of worship that prepares Him for His burial the next afternoon.

The mood turns dark again as Judas approaches the chief priests, offering to betray Jesus to them (Mark 14:10–11). If the Jewish leaders need to prevent a riot, they'll have to arrest Jesus at night away from the crowds, when it's hard to see and there are few witnesses. Judas will tell them when and where.

It's possible that Judas has become disillusioned with Jesus' refusal to become a military or political Messiah, leading him to actively look for a profitable way out of the situation.

Mark describes the Passover meal with the disciples (Mark 14:12–21) while John goes into greater detail about what Jesus taught them (John 13—17). In Egypt, the blood of lambs protected the Israelites from death (Exodus 12). As Jesus prepares to shed His own blood to bring life to the world, He dismisses Judas to set the stage (John 13:21–30) and transforms that Passover meal into the Lord's Supper (Mark 14:22–25).

After their meal, Jesus and the disciples go to a garden on the Mount of Olives where Jesus prophesies their abandonment of Him (Mark 14:26–31). The disciples will scatter, and Peter will deny he even knows Jesus.

Jesus separates from most of the disciples and tells Peter, James, and John to pray that they will be strong in the face of temptation. Jesus walks farther and collapses before His Father in a tortured prayer, simultaneously asking to forgo the cross and submitting His will.

The three disciples sleep and are not prepared for what comes next (Mark 14:32–42).

Judas returns, leading a crowd of guards and servants to arrest Jesus (Mark 14:43–50). Judas approaches Jesus with a kiss to identify Him. In the dark and chaos, Peter slices off the ear of a servant (John 18:10), but Jesus heals the man (Luke 22:51) and goes peacefully. The disciples scatter, as He said they would.

Of all four Gospels, only Mark mentions that a young man also flees (Mark 14:51–52). The guards try to grab him, but he escapes into the night, leaving behind the linen wrap that served as his only clothing.

Mark combines Jesus' trials before Annas, a former high priest, and Caiaphas, the current high priest (John 18:12–13). Members of the Sanhedrin gather all the witnesses they can find to uncover a crime they can charge Jesus with (Mark 14:53–65). Even though the witnesses lie, the Sanhedrin cannot find two identical testimonies, required for a capital offense.

Jesus provides no defense (Isaiah 53:7). Finally, the high priest asks Jesus directly who He is, and Jesus responds. The council members immediately convict Him of blasphemy.

While Jesus is questioned and beaten, Peter remains near the guards and servants warming themselves by a fire (Mark 14:66–72). Peter is a follower of the man who is arrested and he assaulted a servant who is the friend and relation of the men around him (John 18:10). In his fear, Peter forgets his vow to die for Jesus and instead denies that he ever knew Him (Mark 14:29–31).

Jesus spends the days before His crucifixion as He has spent the previous three years: trying to get the disciples to understand the bigger picture of the Jewish Messiah's role in God's plan for the world.

Where other Gospels, especially John, go into more detail, Mark touches on just a few themes that will prepare them for establishing the church: Recognize and honor God's work (Mark 14:3–9). Recognize the enemy, but don't fear him (Mark 14:1–2, 10–11, 17–21, 43–50, 53–65).

Value community and communally remember Jesus' work (Mark 14:12–16, 22–25). Lean on God's power, not your own, to remain faithful to Him (Mark 14:26–31, 66–72). And understand that God is a Father, deserving our honesty, our trust, and our obedience (Mark 14:32–42).

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter.

These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.