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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 22:7–20. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Ten Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(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.)
[Daniel 6:10] "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia, that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Mark 14:15, Luke 22:12), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 1:13). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace . He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 2:15) . It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10:9). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3:1).
Perhaps Christ speaks this as symbolizing something mystical and necessary. Wherever waters enter, the waters of holy baptism, Christ stays there. How or in what way does this happen? They free us from all impurity, and they wash us from the stains of sin. They do this so that we also might become a holy temple of God and participants in his divine nature, by participation of the Holy Spirit. So that Christ may rest and stay in us, let us receive the saving waters, also confessing the faith that justifies the wicked and raises us high so that we might be counted as an upper room.…He that would say that the soul of every saint is an upper room would not miss the truth.
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 he will show you a large upper room furnished; prepare it there. And going, they found it as he had told them, and they prepared the Passover. The large upper room is the spiritual law that, moving out of the narrow confines of the letter, welcomes the Savior in a high place. For he who still observes the killing letter and understands nothing else in the lamb but the animal, undoubtedly celebrates the Passover below, because he does not yet comprehend the majesty of the spirit. But he who has followed the water bearer, that is, the herald of grace, into the house of the Church, this one, transcending the roof of the letter through the life-giving Spirit, prepares a dwelling for Christ in the high chamber of the mind, because he understands all the mysteries of the Passover or other decrees of the law written about him.
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
This verse provides a precise detail in Jesus' instructions to Peter and John regarding the preparation for the Passover meal, which would become the Last Supper. Jesus, demonstrating divine foreknowledge, directs them to a specific man and a "large upper room furnished," indicating a space already prepared and suitable for this pivotal sacred gathering. This verse underscores the meticulous nature of God's sovereign plan, where even the seemingly mundane details are orchestrated for profound theological significance.
Context
Literary Context
This verse is situated within the immediate preparations for Jesus' final Passover with His disciples, as described in Luke 22:7-13. Following the conspiracy of the chief priests and scribes to kill Jesus (Luke 22:1-6), the arrival of the "day of Unleavened Bread, when the Passover must be killed," prompts the disciples to ask Jesus where they should prepare. Jesus' response, detailing the encounter with a man carrying a water pitcher and the subsequent discovery of the "large upper room furnished," highlights His divine omniscience and control over unfolding events, even as His passion approaches. This careful arrangement sets the stage for the institution of the Lord's Supper, a central moment in the Gospel narrative.
Historical & Cultural Context
The Passover feast was one of the most significant annual festivals for Jews, commemorating their liberation from slavery in Egypt. Families would gather to share a ritual meal, often in Jerusalem. During this time, the city would swell with pilgrims, making lodging and suitable dining spaces highly sought after. An "upper room" (Greek: anōgeon) was typically a spacious, private room on the second floor of a house, often used for banquets, meetings, or quiet contemplation, offering more privacy and space than ground-floor rooms. The mention of it being "furnished" (Greek: estromenon) implies it was already set up with cushions or couches for reclining, as was customary for meals in that culture, indicating a pre-arranged and suitable venue for a significant gathering.
Key Themes
Luke 22:12 contributes to several overarching themes in Luke's Gospel. Firstly, it powerfully demonstrates Divine Sovereignty and Foreknowledge, as Jesus' precise instructions reveal His intimate knowledge of future events, reinforcing His divine authority over circumstances and people, even those seemingly insignificant. Secondly, the emphasis on Preparation for Sacred Encounter highlights the human responsibility to "make ready" for God's presence and work, even as God orchestrates the larger plan. The "furnished" room underscores the importance of a prepared space for a holy gathering. Finally, the Significance of Place is evident, as this specific "upper room" becomes the hallowed setting for the institution of the New Covenant, echoing later gatherings of the early church in similar "upper rooms," such as for prayer after the ascension (Acts 1:13) and the outpouring of the Holy Spirit on Pentecost (Acts 2:1-4).
Exposition and Analysis
Key Word Analysis
This term (G508) refers to a room located on the upper floor of a building. Such rooms were typically larger and more private than those on the ground floor, making them ideal for gatherings, banquets, and meetings. Its use here signifies a space suitable for the intimate and significant meal Jesus was about to share with His disciples.
Derived from G4766, this word means "to strew," "spread," or "furnish with couches/carpets." The participle form used here (estromenon) indicates that the room was already prepared with the necessary arrangements for reclining at a meal, which was the custom for banquets in that era. This detail highlights that the room was not just available, but specifically ready for immediate use, implying a divine hand in its preparation.
This verb (G2090) means "to prepare" or "to provide." It signifies the disciples' active role and responsibility in preparing the Passover meal within the divinely provided space. While God orchestrates the location, human effort is still required to fulfill the divine purpose, underscoring the interplay between divine sovereignty and human responsibility.
Verse Breakdown
"And he shall shew you"
This clause emphasizes Jesus' prophetic instruction and the specific guidance that would lead the disciples to the designated location. It highlights His divine foreknowledge and control over the circumstances, ensuring the precise fulfillment of His plan. The "he" refers to the man carrying a water pitcher, whom the disciples were instructed to follow.
"a large upper room furnished"
This phrase describes the nature and state of the room. "Large" (G3173, mégas) indicates its spaciousness, suitable for a group of thirteen (Jesus and the twelve disciples). "Upper room" (G508, anōgeon) denotes its location on an upper floor, providing privacy and perhaps a more elevated, sacred feel. "Furnished" (G4766, strōnnymi) signifies that it was already prepared with the necessary arrangements for reclining during a meal, implying it was ready for immediate use without further setup.
"there make ready"
This is the direct command to the disciples. "There" (G1563, ekeî) points to the specific, divinely revealed location. "Make ready" (G2090, hetoimázō) instructs them to prepare the Passover meal, including the lamb, unleavened bread, and bitter herbs, in accordance with Jewish custom. This command underscores the disciples' active role in the unfolding divine drama.
Literary Devices
Luke's concise narrative in this verse employs several literary devices. The most prominent is Foreshadowing, as the detailed preparation of this specific "upper room" sets the stage for the institution of the Lord's Supper, an event of immense theological significance that redefines the Passover. There is also an element of Divine Irony or Subtle Control, where Jesus, facing imminent betrayal and crucifixion, demonstrates absolute command over mundane details, orchestrating the perfect setting for His final, most profound teaching. The "large upper room" itself functions as Symbolism, representing a space of sacred encounter, new beginnings, and communal fellowship, which would later become a significant gathering place for the nascent Christian community.
Theological and Thematic Connections
Luke 22:12 profoundly illustrates the meticulous nature of God's providence, demonstrating that even seemingly minor details are part of His sovereign plan. Jesus' foreknowledge of the specific "large upper room furnished" underscores His divine authority and control, ensuring that the most significant events of salvation history unfold precisely as ordained. This divine orchestration, however, does not negate human responsibility; the disciples are still commanded to "make ready," highlighting the partnership between divine initiative and human obedience in God's redemptive work. The prepared room becomes a sacred space, not by its inherent qualities, but by the divine purpose it serves, a pattern seen throughout biblical history where ordinary places are sanctified by God's presence and action.
Reflection and Application
Luke 22:12 serves as a powerful reminder that God is intimately involved in the details of our lives, orchestrating circumstances and preparing paths for us, often in ways we don't fully perceive. Just as a specific room was divinely appointed and prepared for Jesus' final meal with His disciples, so too does God prepare "upper rooms"—specific opportunities, relationships, and seasons—for us to encounter Him, grow in faith, and fulfill His purposes. Our part is to be attentive to His leading, to trust in His providence, and to diligently "make ready" our hearts and lives. This involves cultivating spiritual readiness through prayer, studying His Word, and fostering a posture of obedience, ensuring we are prepared to receive His presence and participate in His work, even when the path seems unclear. It encourages us to view every circumstance, no matter how ordinary, as potentially a divinely appointed space for sacred encounter and spiritual transformation.
Questions for Reflection
FAQ
Why did Jesus give such specific, almost cryptic, instructions for finding the room?
Jesus' detailed instructions, including following a man carrying a water pitcher (an unusual task for a man in that culture, typically done by women), served multiple purposes. Firstly, it powerfully demonstrated His divine omniscience and control over all circumstances, even the seemingly random. He knew precisely where and how the preparations would unfold. Secondly, it likely provided a measure of security and discretion. By not explicitly naming the location or the host, Jesus prevented Judas Iscariot from betraying His whereabouts to the authorities prematurely, ensuring the Passover meal could take place undisturbed. This allowed Jesus to institute the Lord's Supper and share His final teachings with His disciples in a private, uncompromised setting, fulfilling His desire to celebrate this Passover with them before His suffering (Luke 22:15).
Christ-Centered Fulfillment
The "large upper room furnished" in Luke 22:12, meticulously prepared by divine foreknowledge, beautifully foreshadows the ultimate preparation made by Christ Himself for His people. Just as this physical space was made ready for the institution of the New Covenant, so Jesus, through His life, death, and resurrection, has "made ready" the way for humanity's reconciliation with God. He is the Lamb of God who takes away the sin of the world (John 1:29), whose sacrifice is the true fulfillment of the Passover. The "furnished" room, ready for a sacred meal, points to Christ's own readiness to offer Himself as the perfect sacrifice, establishing a new covenant in His blood (Luke 22:20). Furthermore, this prepared room symbolizes the spiritual dwelling place Christ prepares for His followers—not just a physical space, but a spiritual reality in Him. He promised His disciples, "In My Father's house are many mansions... I go to prepare a place for you" (John 14:2-3), signifying the eternal fellowship and communion He secures for us. Thus, the upper room is a tangible type of the greater spiritual reality: a world redeemed and a people gathered, all prepared and made ready by the finished work of Christ, the ultimate Host and Provision.