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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
Nine Centuries of Reception
12 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.
When he came to his passion, he wanted to declare to Abraham and those with him the good news of the opening of the inheritance. After he gave thanks while holding the cup and then drank from it … he promised that he would again drink of the produce of the vine with his disciples. Christ thus showed the inheritance of the earth, in which the new produce of the vine is drunk, and the physical resurrection of his disciples. The new flesh that rises again is the same that received the new cup. He cannot be understood as drinking the produce of the vine when established on high with his own, somewhere above the heavens. Those who drink it are not only spirits, because it belongs to flesh and not to spirit to receive the drink of the vine.
Now that neither in the first nor in the last there was anything false is evident; for he who said of old, "I will not any more eat the passover," probably partook of supper before the passover. But the passover He did not eat, but He suffered; for it was not the time for Him to eat.
Or else; When our Lord was celebrating the new Passover, He fitly said, With desire have I desired this Passover, that is, the new mystery of the New Testament which He gave to His disciples, and which many prophets and righteous men desired before Him. He then also Himself thirsting for the common salvation, delivered this mystery, to suffice for the whole world. But the Passover was ordained by Moses to be celebrated in one place, that is, in Jerusalem. Therefore it was not adapted for the whole world, and so was not desired.
He said, “I will not drink again of this fruit of the vine until the kingdom of my Father,” to show that he foresaw his imminent departure from them. He said, “until the kingdom of my Father,” that is, until his resurrection. Simon Peter revealed in the Acts of the Apostles, “After his resurrection, during a period of forty days, we ate with him and we drank, on this first day of the week. This agrees with what he had said, “They will not taste death before they see the kingdom of God,” and after six days that was accomplished.
We should eat the body and drink the blood of the Lord as a commemoration of the Lord’s obedience unto death. They who live might then no longer live for themselves but to him who died for them and rose again.
(adv. Hær. 30. 22.) Hereby we may refute the folly of the Ebionites concerning the eating of flesh, seeing that our Lord eats the Passover of the Jews. Therefore He pointedly said, "This Passover," that no one might transfer it to mean another.
Or He says this, because after that Passover the Cross was at hand. But we find Him frequently prophesying of His own Passion, and desiring it to take place.
(conc. de Laz.) Remember then when thou sittest down to meat that after the meal thou must pray; therefore satisfy thy hunger, but with moderation, lest being overcharged thou shouldest not be able to bend thy knees in supplication and prayer to God. Let us not then after our meals turn to sleep, but to prayer. For Christ plainly signifies this, that the partaking of food should not be followed by sleep or rest, but by prayer and reading the holy Scripture. It follows, For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God come.
Again, in another place Christ said, “I have greatly desired to eat this Pasch with you.” Why then did he say “this Pasch” even though at other times he had observed this feast with them? Why then? Because the cross would follow this Pasch. And again he said, “Father, glorify your Son so that your Son may glorify you.” To be sure, in many places we find him foretelling the Passion, desiring that it come to pass and saying that this was the reason he had come into the world.
He says, "I will no longer come near to such a Pascha as this," one that consisted in the typical eating. A lamb of the flock was killed to be the type of the true Lamb until it is fulfilled in the kingdom of God, that is, until the time has appeared in which the kingdom of heaven is preached. This is fulfilled in us, who honor the worship that is superior to the law, even the true Pascha. A lamb of the flock does not sanctify those who are in Christ. Christ sanctifies us. He was made a holy sacrifice for us, by the offering of bloodless offerings and the mystical giving of thanks, in which we are blessed and enlivened. He became for us the living bread that came down from heaven, and he gives life to the world.
By the hour of eating the Passover, He signifies the fourteenth day of the first month, far gone towards evening, the fifteenth moon just appearing on the earth.
He first then desires to eat the typical Passover, and so to declare the mysteries of His Passion to the world.
Thus then was our Lord the approver of the legal Passover; and as He taught that it related to the figure of His own dispensation, He forbids it henceforth to be represented in the flesh. Therefore He adds, For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. That is, I will no more celebrate the Mosaic Passover, until, being spiritually understood, it is fulfilled in the Church. For the Church is the kingdom of God; as in Luke, The kingdom of God is within you. (Luke 17:21.) Again, the ancient Passover, which He desired to bring to an end, is also alluded to in what follows; And he took the cup, and gave thanks, and said, Take ye, &c. For this gave He thanks, that the old things were about to pass away, and all things to become new.
This may be also taken literally, for from the hour of supper up to the time of resurrection He was about to drink no wine. Afterwards He partook both of meat and drink, as Peter testifies, Who did eat and drink with him after he rose from the dead. (Acts 10:41.)
But it is far more natural, that as before of the typical lamb, so now also of the drink of the Passover, He should say that He would no more taste, until the glory of the kingdom of God being made manifest, the faith of the whole world should appear; that so by means of the spiritual changing of the two greatest commands of the law, namely, the eating and drinking of the Passover, you might learn that all the Sacraments of the law were to be transferred to a spiritual observance.
For I tell you, I will not eat it again until it is fulfilled in the kingdom of God. To the same extent Joshua's words agree, who said: Nor did the children of Israel eat that food any longer, but they ate from the fruits of the land of Canaan (Joshua V). -- I will not eat it, He says, until it is fulfilled in the kingdom of God, that is, I will no longer celebrate the Mosaic Passover until it is spiritually understood and fulfilled in the Church: For that itself is the kingdom of God. Of which He elsewhere said to the disciples: The kingdom of God is within you (Luke XVII). In which kingdom the Lord still today eats the old Passover fulfilled, when He spiritually exercises in His members, that is in the Church itself, what Moses commanded the rude people to observe carnally.
But how is our Lord said to sit down, whereas the Jews eat the Passover standing? They say, that when they had eaten the legal Passover, they sat down, according to the common custom, to eat their other food.
It follows, And he said unto them, With desire have I desired to eat this Passover with you, &c.
Or He says, With desire have I desired; as if to say, This is My last supper with you, therefore it is most precious and welcome to Me; just as those who are going away to a distance, utter the last words to their friends most affectionately.
The resurrection is called the kingdom of God, because it has destroyed death. Therefore David also says, The Lord reigneth: He hath put on beauty, (Ps. 93:1.) that is, a beautiful robe, having put off the corruption of the flesh. (Isa. 63:1.) But when the resurrection comes, He again drinks with His disciples; to prove that the resurrection was not a shadow only.
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Summary
Jesus declares during the Passover meal that he will not eat of it again until its fulfillment in the kingdom of God. This profound statement transforms the traditional Passover, shifting its focus from a historical commemoration of Israel's deliverance to an eschatological anticipation of the ultimate Messianic banquet in God's fully established reign, thereby foreshadowing the institution of the Lord's Supper and pointing to the glorious consummation of God's redemptive plan.
Context
Literary Context
Luke 22:16 is spoken by Jesus during the Last Supper, a pivotal event narrated in Luke 22:7-38. Immediately preceding this verse, in Luke 22:15, Jesus expresses his fervent desire to eat this Passover with his disciples before his suffering. This sets a tone of profound significance for the meal. Following Luke 22:16, Jesus takes the cup and then the bread, instituting the New Covenant in his blood, as described in Luke 22:17-20. Thus, Luke 22:16 serves as a crucial bridge, transitioning from the Old Covenant Passover to the New Covenant meal, while simultaneously pointing forward to its ultimate eschatological fulfillment.
Historical & Cultural Context
The Passover meal was the most significant annual Jewish feast, commemorating God's deliverance of Israel from slavery in Egypt, as detailed in Exodus 12. It was a highly ritualized meal, imbued with deep historical and theological meaning, serving as a reminder of God's covenant faithfulness and redemptive power. By Jesus' time, the Passover had also acquired strong messianic overtones, with many Jews anticipating a future, greater deliverance that would usher in the Messianic Age. The concept of a "Messianic banquet" was a common motif in Jewish eschatology, envisioning a joyous feast in the future kingdom of God where the righteous would dine with the Messiah. Jesus' words in Luke 22:16 would have resonated deeply with these cultural and religious expectations, reinterpreting them through the lens of his own person and mission.
Key Themes
This verse contributes significantly to several major themes within Luke's Gospel and broader biblical theology. It highlights the theme of fulfillment, indicating that Jesus is the culmination of Old Testament types and shadows, particularly the Passover itself. It strongly emphasizes the Kingdom of God, a central theme in Jesus' teaching throughout Luke (e.g., Luke 4:43, Luke 17:20-21). Here, the Kingdom is presented as a future, fully realized reality, though also present in Jesus' ministry. The verse also introduces the theme of eschatological anticipation, pointing forward to Christ's return and the ultimate consummation of salvation history. Finally, it sets the stage for the New Covenant, showing how the old covenant rituals are transformed and given new meaning in Christ's redemptive work, particularly through the Lord's Supper, which looks both backward to his sacrifice and forward to his glorious return.
Exposition and Analysis
Key Word Analysis
Meaning "to make replete, i.e. to cram, level up, or figuratively to furnish, satisfy, execute, finish, verify." In this context, it signifies that the Passover, with all its symbolic meaning and prophetic anticipation, will reach its ultimate completion and realization in the kingdom of God. It implies that the shadow will give way to the substance, and the promise will become a perfect reality.
Meaning "royalty, i.e. rule, or concretely a realm." This refers to God's sovereign reign, which is both a present spiritual reality inaugurated by Christ's first coming and a future, complete manifestation when Christ returns in glory. Jesus' statement points to the latter, the full, glorious establishment of God's reign where all things are perfectly aligned with His will.
Referring to the supreme Divinity. The "kingdom of God" is thus explicitly identified as the realm where God's ultimate authority and righteous rule are perfectly exercised and universally acknowledged. This highlights the divine origin and nature of the kingdom that Jesus anticipates.
Verse Breakdown
"For I say unto you"
This introductory phrase, "For I say unto you," (Greek: G1063 gár G3004 légō G5213 hymîn) emphasizes the solemnity and authority of Jesus' declaration. It signals that what follows is a weighty pronouncement, not merely a casual remark, but a divine truth being revealed.
"I will not any more eat thereof"
Jesus declares his immediate cessation from partaking in the Passover meal (Greek: G3765 oukéti G5315 phágō G1537 ek G846 autós). This is a profound and startling statement, as the Passover was central to Jewish identity and worship. His abstinence underscores that the old order is passing away, and something new and greater is about to be inaugurated through his impending sacrifice. It signifies a break with the past ritual in its current form.
"until it be fulfilled"
This clause (Greek: G2193 héōs G3755 hótou G4137 plēróō) sets a condition for Jesus' future participation. The Passover, in its Old Testament form, has not yet reached its ultimate purpose. The term "fulfilled" (G4137, plēróō) suggests that the Passover was a type or shadow that would find its complete and perfect reality in a future event. It implies a culmination, a bringing to completion of all that the Passover symbolized.
"in the kingdom of God"
The ultimate context for this fulfillment is "the kingdom of God" (Greek: G1722 en G932 basileía G2316 theós). This phrase points to the full and glorious manifestation of God's sovereign reign. It is an eschatological reference, looking forward to a time when God's rule is fully established, evil is vanquished, and perfect fellowship with God is realized. This is the ultimate Messianic banquet, where Jesus will once again "eat" with his redeemed people.
Literary Devices
Luke 22:16 employs several significant literary devices. Foreshadowing is prominent, as Jesus' words anticipate not only his imminent suffering and death but also the ultimate consummation of his redemptive work in the future kingdom. The Passover meal itself functions as Symbolism, representing God's past deliverance and now pointing forward to the greater deliverance wrought by Christ. Jesus' declaration of abstinence creates a powerful Irony, as the one who is about to inaugurate the New Covenant by his sacrifice abstains from the Old Covenant meal, signaling its obsolescence and the dawn of a new era. Furthermore, the verse is steeped in Eschatological Language, directing the listener's gaze to the future, the "kingdom of God," and the ultimate fulfillment of God's redemptive plan.
Theological and Thematic Connections
Luke 22:16 profoundly reorients the understanding of the Passover, shifting its primary focus from a historical commemoration to an eschatological anticipation. Jesus' declaration signifies that the Old Covenant ritual, while divinely ordained, was a temporary shadow pointing to a greater reality. His impending sacrifice would inaugurate the New Covenant, and this new covenant would find its ultimate expression and fulfillment not merely in the present Lord's Supper, but in the glorious future when God's kingdom is fully established. This verse thus connects the historical act of redemption (Exodus) with the present reality of Christ's sacrifice and the future hope of his return and the consummation of all things, emphasizing the continuity and progression of God's redemptive plan through the ages.
Reflection and Application
Jesus' words in Luke 22:16 offer believers a profound source of hope and a call to live with an eternal perspective. They remind us that our present experiences, including our participation in the Lord's Supper, are not ends in themselves but foretastes and pointers to a glorious future. Just as the Passover looked back to Egypt and forward to the Messiah, so too the Lord's Supper looks back to Christ's sacrifice and forward to his return. This verse encourages us to cultivate patient anticipation for the full establishment of God's kingdom, where all sorrow will cease, and perfect fellowship with Christ will be realized. It challenges us to live in light of that coming reality, allowing the hope of the kingdom to shape our values, priorities, and actions today, fostering a deeper longing for Christ's return and the complete renewal of all things.
Questions for Reflection
FAQ
What does Jesus mean by "eat thereof" if he's referring to the Passover meal?
When Jesus says, "I will not any more eat thereof," he is referring to the traditional Passover meal he has just shared with his disciples. His statement signifies that this specific, Old Covenant observance of the Passover is reaching its culmination and will be superseded. He is not saying he will never eat again, but rather that he will not partake in the Passover meal in its current form until its ultimate purpose is realized in the "kingdom of God." This foreshadows the institution of the Lord's Supper, which replaces the Passover as the New Covenant meal, and ultimately points to the future Messianic banquet.
What is the "kingdom of God" that Jesus refers to in this verse?
The "kingdom of God" (or "kingdom of heaven" in Matthew) is a central theme in Jesus' teaching. It refers to God's sovereign reign and rule, which is both a present reality inaugurated by Jesus' first coming and a future, complete manifestation. In Luke 22:16, Jesus primarily refers to the future, fully established kingdom of God, often envisioned as the Messianic banquet (e.g., Revelation 19:9) where believers will feast with Christ in perfect fellowship. It is the glorious consummation of God's redemptive plan, a time when all things are made new and God's perfect will is fully realized.
Christ-Centered Fulfillment
Luke 22:16 finds its profound Christ-centered fulfillment in multiple layers, all stemming from Jesus' identity and redemptive work. First, Jesus himself is the ultimate Passover Lamb (1 Corinthians 5:7). His impending sacrifice on the cross, which occurred immediately after this Passover meal, was the true and final act of deliverance, far surpassing the deliverance from Egypt. By shedding his blood, he inaugurated the New Covenant (Luke 22:20), making possible a new relationship with God based on grace and forgiveness. Second, the "kingdom of God" in which the Passover will be "fulfilled" is fundamentally centered on Christ. His death and resurrection established his reign (Acts 2:36), and the church, his body, is a present manifestation of that kingdom (Colossians 1:13). The ultimate fulfillment, however, awaits his glorious second coming, when he will return to fully establish his kingdom, bringing about the new heavens and new earth (Revelation 21:1-4) and partaking in the joyous Messianic banquet with his redeemed people (Revelation 19:9). Thus, Jesus' words in Luke 22:16 are a direct prophecy of his own redemptive work culminating in his glorious return and the eternal reign of God.