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Commentary on Luke 22 verses 7–20
What a hopeful prospect had we of Christ's doing a great deal of good by his preaching in the temple during the feast of unleavened bread, which continued seven days, when the people were every morning, and early in the morning, so attentive to hear him! But here is a stop put to it. He must enter upon work of another kind; in this, however, he shall do more good than in the other, for neither Christ's nor his church's suffering days are their idle empty days. Now here we have,
I. The preparation that was made for Christ's eating the passover with his disciples, upon the very day of unleavened bread, when the passover must be killed according to the law, Luk 22:7. Christ was made under the law, and observed the ordinances of it, particularly that of the passover, to teach us in like manner to observe his gospel institutions, particularly that of the Lord's supper, and not to neglect them. It is probable that he went to the temple to preach in the morning, when he sent Peter and John another way into the city to prepare the passover. Those who have attendants about them, to do their secular business for them in a great measure, must not think that this allows them to be idle; it engages them to employ themselves more in spiritual business, or service to the public. He directed those whom he employed whither they should go (Luk 22:9, Luk 22:10): they must follow a man bearing a pitcher of water, and he must be their guide to the house. Christ could have described the house to them; probably it was a house they knew, and he might have said no more than, Go to such a one's house, or to a house in such a street, with such a sign, etc. But he directed them thus, to teach them to depend upon the conduct of Providence, and to follow that, step by step. They went, not knowing whither they went, nor whom they followed. Being come to the house, they must desire the master of the house to show them a room (Luk 22:11), and he will readily do it, Luk 22:12. Whether it was a friend's house or a public house does not appear; but the disciples found their guide, and the house, and the room, just as he had said to them (Luk 22:13); for they need not fear a disappointment who go upon Christ's word; according to the orders given them, they got every thing in readiness for the passover, Luk 22:11.
II. The solemnizing of the passover, according to the law. When the hour was come that they should go to supper he sat down, probably at the head-end of the table, and the twelve apostles with him, Judas not excepted; for it is possible that those whose hearts are filled with Satan, and all manner of wickedness, may yet continue a plausible profession of religion, and be found in the performance of its external services; and while it is in the heart, and does not break out into any thing scandalous, such cannot be denied the external privileges of their external profession. Though Judas has already been guilty of an overt act of treason, yet, it not being publicly known, Christ admits him to sit down with the rest at the passover. Now observe,
1.How Christ bids this passover welcome, to teach us in like manner to welcome his passover, the Lord's supper, and to come to it with an appetite (Luk 22:15): "With desire I have desired, I have most earnestly desired, to eat this passover with you before I suffer." He knew it was to be the prologue to his sufferings, and therefore he desired it, because it was in order to his Father's glory and man's redemption. He delighted to do even this part of the will of God concerning him as Mediator. Shall we be backward to any service for him who was so forward in the work of our salvation? See the love he had to his disciples; he desired to eat it with them, that he and they might have a little time together, themselves, and none besides, for private conversation, which they could not have in Jerusalem but upon this occasion. He was now about to leave them, but was very desirous to eat this passover with them before he suffered, as if the comfort of that would carry him the more cheerfully through his sufferings, and make them the easier to him. Note, Our gospel passover, eaten by faith with Jesus Christ, will be an excellent preparation for sufferings, and trials, and death itself.
2.How Christ in it takes his leave of all passovers, thereby signifying his abrogating all the ordinances of the ceremonial law, of which that of the passover was one of the earliest and one of the most eminent (Luk 22:16): "I will not any more eat thereof, nor shall it by any more celebrated by my disciples, until it be fulfilled in the kingdom of God." (1.) It was fulfilled when Christ our Passover was sacrificed for us, Co1 5:7. And therefore that type and shadow was laid aside, because now in the kingdom of God the substance was come, which superseded it. (2.) It was fulfilled in the Lord's supper, an ordinance of the gospel kingdom, in which the passover had its accomplishment, and which the disciples, after the pouring out of the Spirit, did frequently celebrate, as we find Act 2:42, Act 2:46. They ate of it, and Christ might be said to eat with them, because of the spiritual communion they had with him in that ordinance. He is said to sup with them and they with him, Rev 3:20. But, (3.) The complete accomplishment of that commemoration of liberty will be in the kingdom of glory, when all God's spiritual Israel shall be released from the bondage of death and sin, and be put in possession of the land of promise. What he had said of his eating of the paschal lamb, he repeats concerning his drinking of the passover wine, the cup of blessing, or of thanksgiving, in which all the company pledged the Master of the feast, at the close of the passover supper. This cup he took, according to the custom, and gave thanks for the deliverance of Israel out of Egypt, and the preservation of their first-born, and then said, Take this, and divide it among yourselves, Luk 22:17. This is not said afterwards of the sacramental cup, which being probably of much more weight and value, being the New Testament in his blood, he might give into every one's hand, to teach them to make a particular application of it to their own souls; but, as for the paschal cup which is to be abolished, it is enough to say, "Take it, and divide it among yourselves, do what you will with it, for we shall have no more occasion for it, Luk 22:18. I will not drink of the fruit of the vine any more, I will not have it any more drank of, till the kingdom of God shall come, till the Spirit be poured out, and then you shall in the Lord's supper commemorate a much more glorious redemption, of which both the deliverance out of Egypt and the passover commemoration of it were types and figures. The kingdom of God is now so near being set up that you will not need to eat or drink any more till it comes." Christ dying next day opened it. As Christ with a great deal of pleasure took leave of all the legal feasts (which fell of course with the passover) for the evangelical ones, both spiritual and sacramental; so may good Christians, when they are called to remove from the church militant to that which is triumphant, cheerfully exchange even their spiritual repasts, much more their sacramental ones, for the eternal feast.
III. The institution of the Lord's supper, Luk 22:19, Luk 22:20. The passover and the deliverance out of Egypt were typical and prophetic signs of a Christ to come, who should by dying deliver us from sin and death, and the tyranny of Satan; but they shall no more say, The Lord liveth, that brought us up out of the land of Egypt; a much greater deliverance shall eclipse the lustre of that, and therefore the Lord's supper is instituted to be a commemorative sign or memorial of a Christ already come, that has by dying delivered us; and it is his death that is in a special manner set before us in that ordinance.
1.The breaking of Christ's body as a sacrifice for us is here commemorated by the breaking of bread; and the sacrifices under the law were called the bread of our God (Lev 21:6, Lev 21:8, Lev 21:17): This is my body which is given for you. And there is a feast upon that sacrifice instituted, in which we are to apply it to ourselves, and to take the benefit and comfort of it. This bread that was given for us is given to us to be food for our souls, for nothing can be more nourishing and satisfying to our souls than the doctrine of Christ's making atonement for sin, and the assurance of our interest in that atonement; this bread that was broken and given for us, to satisfy for the guilt of our sins, is broken and given to us, to satisfy the desire of our souls. And this we do in remembrance of what he did for us, when he died for us, and for a memorial of what we do, in making ourselves partakers of him, and joining ourselves to him in an everlasting covenant; like the stone Joshua set up for a witness, Jos 24:27.
2.The shedding of Christ's blood, by which the atonement was made (for the blood made atonement for the soul, Lev 17:11), as represented by the wine in the cup; and that cup of wine is a sign and token of the New Testament, or new covenant, made with us. It commemorates the purchase of the covenant by the blood of Christ, and confirms the promises of the covenant, which are all Yea and Amen in him. This will be reviving and refreshing to our souls, as wine that makes glad the heart. In all our commemorations of the shedding of Christ's blood, we must have an eye to it as shed for us; we needed it, we take hold of it, we hope to have benefit by it; who loved me, and gave himself for me. And in all our regards to the New Testament we must have an eye to the blood of Christ, which gave life and being to it, and seals to us all the promises of it. Had it not been for the blood of Christ, we had never had the New Testament; and, had it not been for the New Testament, we had never know the meaning of Christ's blood shed.
(in Matt. 26:18.) But I think that the man who meets the disciples as they enter into the city, carrying a pitcher of water, was some servant of a master of a house, carrying water in an earthen vessel either for washing or for drinking. And this I think is Moses conveying the spiritual doctrine in fleshly histories. But they who follow him not, do not celebrate the Passover with Jesus. Let us then ascend with the Lord united to us, to the upper part in which is the guestchamber, which is shown by the understanding, that is, the goodman of the house, to every one of the disciples of Christ. But this upper room of our house must be large enough to receive Jesus the Word of God, who is not comprehended but by those who are greater in comprehension. And this chamber must be made ready by the goodman of the house, (that is, the understanding,) for the Son of God, and it must be cleaned, wholly purged of the filth of malice. The master of the house also must not be any common person having a known name. Hence He says mystically in Matthew, Go ye to such a one.
But should any one say, "If on the first day of unleavened bread the disciples of our Saviour prepare the Passover, on that day then should we also celebrate the Passover;" we answer, that this was not an admonition, but a history of the fact. It is what took place at the time of the saving Passion; but it is one thing to relate past events, another to sanction and leave them an ordinance to posterity. Moreover, the Saviour did not keep His Passover with the Jews at the time that they sacrificed the lamb. For they did this on the Preparation, when our Lord suffered. Therefore they entered not into the hall of Pilate, that they might not be defiled, but might eat the Passover. (John 18:28.) For from the time that they conspired against the truth, they drove far from them the Word of truth. Nor on the first day of unleavened bread, on which the Passover ought to be sacrificed, did they eat their accustomed Passover, for they were intent upon something else, but on the day after, which was the second of unleavened bread. But our Lord on the first day of unleavened bread, that is, on the fifth day of the week, kept the Passover with His disciples.
Our Lord, in order to leave us a heavenly Passover, ate a typical one, removing the figure, that the truth might take its place.
First observe the greatness of His divine power. He is talking with His disciples, yet knows what will happen in another place. Next behold His condescension, in that He chooses not the person of the rich or powerful, but seeks after the poor, and prefers a mean inn to the spacious palaces of nobles. Now the Lord was not ignorant of the name of the man whose mystery He knew, and that he would meet the disciples, but he is mentioned without a name, that he may be counted as ignoble.
Or the pitcher is a more perfect measure, but the water is that which was thought meet to be a sacrament of Christ; to wash, not to be washed.
Now in the upper parts he has a large room furnished, that you may consider how great were his merits in whom the Lord could sit down with His disciples, rejoicing in His exalted virtues.
(Hom. 81. in Matt.) But as they knew not to whom they were sent, He gave them a sign, as Samuel to Saul, as it follows, And he said unto them, Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water; follow him into the house where he entereth in. (1 Sam. 10:3.)
By the day of unleavened bread of the Passover, He means the fourteenth day of the first month, the day on which, having put away the leaven, they were accustomed to hold the Passover, that is, the lamb, towards evening.
As if to say, We have no abode, we have no place of shelter. Let those hear this, who busy themselves in building houses. Let them know that Christ, the Lord of all places, had not where to lay His head.
To explain this Passover, the Apostle says, Christ our Passover is sacrificed for us. (1 Cor. 5:7.) Which Passover in truth must needs have been slain there, as it was so ordained by the Father's counsel and determination. And thus although on the next day, that is, the fifteenth, He was crucified, yet, on this night on which the lamb was slain by the Jews, being seized and bound, He consecrated the beginning of His sacrifice, that is, of His Passion.
They prepare the Passover in that house, whither the pitcher of water is carried, for the time is at hand in which to the keepers of the true Passover, the typical blood is taken away from the lintel, and the baptism of the lifegiving fountain is consecrated to take away sin.
And you will say to the head of the household: The Teacher says to you: Where is the guest room where I may eat the Passover with my disciples? The names of either the water-bearer or the Lord of the house are deliberately omitted, so that all who wish to celebrate the Passover, that is, to be imbued with the sacraments of Christ, asking to receive Christ in the hospitality of their own mind, may be given the opportunity.
Now on the same fifth day He sends two of His disciples to prepare the Passover, namely, Peter and John, the one in truth as loving, the other as loved. In all things showing, that even to the end of His life He opposed not the law. And He sends them to a strange house; for He and His disciples had no house, else would He have kept the Passover in one of them. So it is added, And they said, Where will thou that we prepare?
He sends them for this reason to an unknown man: to show them that He voluntarily underwent His Passion, since He who so swayed the mind of one unknown to Him, that He should receive them, was able to deal with the Jews just as He wished. But some say that He gave not the name of the man, lest the traitor knowing his name might open the house to the Pharisees, and they should have come and taken Him before that the supper was eaten, and He had delivered the spiritual mysteries to His disciples. But He directs them by particular signs to a certain house; whence it follows, And ye shall say to the goodman of the house, The Master saith, Where is the guestchamber, &c. And he will show you an upper room, &c.
By the day of unleavened bread, we must understand that conversation which is wholly in the light of the Spirit, having lost all trace of the old corruption of Adam's first transgression. And living in this conversation, it becomes us to rejoice in the mysteries of Christ. Now these mysteries Peter and John prepare, that is, action and contemplation, fervid zeal and peaceful meekness. And these preparers a certain man meets, because in what we have just mentioned, lies the condition of man who was created after the image of God. And he carries a pitcher of water, which signifies the grace of the Holy Spirit. But the pitcher is humbleness of heart; for He giveth grace to the humble, who know themselves to be but earth and dust.
(non occ.) And perceiving these signs, the disciples zealously fulfilled all that had been commanded them; as it follows, And they went, and found as he had said unto them, and made ready the Passover.
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SUMMARY
Luke 22:11 captures a pivotal moment in Jesus' final days, detailing His precise instructions to His disciples for securing the location of the Passover meal, which would become known as the Last Supper. This verse reveals Jesus' divine foreknowledge and sovereign orchestration of events, demonstrating His control over the circumstances leading to His passion, while also highlighting the disciples' obedience and the hospitality of an anonymous householder in fulfilling God's redemptive plan.
CONTEXT
Literary Context: This verse is situated within the immediate narrative of Jesus' preparations for the Passover, following the disciples' question about where to prepare the meal (Luke 22:7). Jesus' instructions in Luke 22:10-12 are remarkably specific, directing Peter and John to follow a man carrying a water pitcher into a house, and then to address the "goodman of the house" with a direct message from "The Master." This precise guidance sets the stage for the institution of the Lord's Supper, an event of immense theological significance that immediately follows in the narrative. The detailed nature of these instructions underscores the divine intentionality behind the events leading to Jesus' crucifixion and resurrection, contrasting with the betrayal by Judas Iscariot that is introduced just before this passage (Luke 22:3-6). Parallel accounts of these preparations are found in Matthew 26:17-19 and Mark 14:12-16, confirming the importance of this divinely orchestrated arrangement.
Historical & Cultural Context: The setting is Jerusalem during the week of Passover, the most significant annual festival for Jews, commemorating their liberation from slavery in Egypt (Exodus 12). Thousands of pilgrims would flock to Jerusalem, making lodging scarce and often pre-arranged. The Passover meal itself was a highly ritualized event, traditionally eaten within the city walls by families or groups. The mention of a "man carrying a pitcher of water" is unusual, as this was typically a woman's task, suggesting a pre-arranged sign or a unique identifier known only to Jesus and the householder. The "guestchamber" (Greek: katalyma) would likely have been a large upper room, specifically set aside for such gatherings, indicating the householder's piety and hospitality. This act of hospitality was deeply ingrained in ancient Near Eastern culture, considered a sacred duty, especially during festivals. The secrecy and specific nature of Jesus' instructions may also hint at His awareness of the plots against Him, ensuring a private and undisturbed setting for this crucial final meal with His disciples.
Key Themes: This verse contributes to several overarching themes in Luke's Gospel and the broader biblical narrative. Firstly, it powerfully illustrates Divine Sovereignty and Foreknowledge, as Jesus demonstrates complete awareness and control over seemingly mundane details, orchestrating the events leading to His passion with precision. This echoes His earlier pronouncements about His predetermined path, such as His journey to Jerusalem (Luke 9:51). Secondly, the disciples' unquestioning Obedience and Trust in following Jesus' unusual instructions highlights the necessary posture of faith in His divine authority. Their readiness to act upon His word, even without full understanding, is a model for discipleship. Thirdly, the preparation for the Passover underscores the Sacredness of the Event and the importance of a proper setting for the institution of the Lord's Supper, which Jesus would establish in the very next verses (Luke 22:19-20). Finally, the Hospitality of the anonymous "goodman of the house" serves as a subtle but significant theme, showcasing how individuals, perhaps unknowingly, play a vital role in God's unfolding redemptive plan.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke employs several literary devices in this passage. The most prominent is Foreshadowing, as Jesus' precise instructions about the man with the water pitcher and the guestchamber subtly hint at His divine omniscience and control over future events, building anticipation for the Passover meal and its profound significance. There is also an element of Irony or Dramatic Irony, as Jesus meticulously plans this sacred meal even as Judas is actively plotting His betrayal, a contrast that heightens the tension and highlights Jesus' sovereign purpose despite human treachery. The use of a Sign (the man carrying the water pitcher) serves as a unique identifier, a specific detail that would confirm the correct location without needing explicit directions, adding a mysterious and divinely orchestrated quality to the encounter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 22:11 serves as a profound testament to Jesus' divine foreknowledge and sovereign control over all circumstances, even the seemingly mundane details of securing a room. This is not a desperate search but a divinely orchestrated appointment, highlighting that Jesus' journey to the cross was not a tragic accident but a purposeful act of redemption, meticulously planned by God. The householder's immediate compliance upon hearing "The Master saith" suggests either a pre-arranged understanding or a spiritual readiness to serve Christ, underscoring the theme of divine preparation of hearts and circumstances for God's purposes. This event sets the stage for the institution of the New Covenant through the Lord's Supper, a meal that redefines the Passover and points to the ultimate sacrifice of Christ, demonstrating God's faithfulness to His redemptive plan throughout history.
REFLECTION AND APPLICATION
Luke 22:11 offers rich ground for personal reflection and practical application in the life of a believer. It challenges us to consider the meticulous nature of God's providence, reminding us that even in the smallest details of our lives, His hand is at work, orchestrating events for His greater purposes. Just as Jesus knew the specific man and the specific room, God knows our paths and prepares the way for us. This should cultivate a deep sense of trust and peace, especially when faced with uncertainty. Furthermore, the disciples' unquestioning obedience to Jesus' unusual instructions serves as a powerful model for our own walk of faith. Are we willing to follow God's leading even when the path seems unconventional or the instructions unclear? This verse also subtly highlights the importance of hospitality and readiness to serve God's purposes, as exemplified by the anonymous householder. We are called to be available, to open our "guestchambers" – our homes, our resources, our time – for the Lord's use, understanding that even simple acts of service can play a crucial role in His divine plan.
Questions for Reflection
FAQ
Why did Jesus give such specific, almost cryptic, instructions to His disciples?
Answer: Jesus' specific instructions, including the detail about the "man carrying a pitcher of water" (Luke 22:10), demonstrate His divine foreknowledge and sovereign control over events. It's highly probable that this was a pre-arranged signal with a trusted follower in Jerusalem, allowing Jesus to secure a private and undisturbed location for the Passover meal, away from the watchful eyes of His enemies who were already plotting His arrest (Luke 22:2). This level of detail underscores that Jesus was not a victim of circumstances but was purposefully moving towards His crucifixion as part of God's redemptive plan.
Who was the "goodman of the house" mentioned in this verse?
Answer: The "goodman of the house" (Greek: oikodespótēs) remains anonymous in all Gospel accounts (Matthew 26:18, Mark 14:14, Luke 22:11). While his identity is not revealed, his willingness to provide a "guestchamber" (Greek: katályma) for Jesus and His disciples suggests he was either a secret follower of Jesus, a sympathizer, or someone who had a prior arrangement with Jesus. His immediate compliance with "The Master's" request highlights the theme of hospitality and how individuals, even those unnamed, play a crucial role in God's unfolding plan.
CHRIST-CENTERED FULFILLMENT
Luke 22:11, with its meticulous details of preparing the Passover, profoundly points to Christ's fulfillment of God's redemptive plan. The "guestchamber" secured by Jesus' divine foreknowledge was not merely a room but the sacred space where the Old Covenant Passover, commemorating deliverance from Egyptian bondage, would be transformed into the New Covenant meal, the Lord's Supper. Here, Jesus, the true Lamb of God, would institute the sacrament that points to His ultimate sacrifice on the cross, His body broken and blood shed for the forgiveness of sins (Luke 22:19-20). This act of preparation underscores Jesus' active role as the sovereign Lord, not merely a passive participant in His destiny, but the one who orchestrates every detail, even down to the location of His final meal, to fulfill the prophecies concerning His suffering and glory (Isaiah 53:7-8). The Passover, a historical event of liberation, finds its ultimate and eternal meaning in Christ's atoning work, making Him the central figure through whom humanity finds true freedom from sin and death, a freedom celebrated and remembered in every communion meal until His return (1 Corinthians 11:26).