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Public-domain commentary
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
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.
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.
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.
Christ is also within us in another way by means of our partaking in the sacrifice of bloodless offerings, which we celebrate in the churches. We received from him the saving pattern of the rite, as the blessed Evangelist plainly shows us in the passage that has just been read. He tells us that Jesus took a cup, gave thanks and said, "Take this, and divide it with one another." His giving thanks meant his speaking to God the Father in the manner of prayer. Christ signified to us that he, so to speak, shares and takes part in the Father's good pleasure in granting us the life-giving blessing that was given to us then. Every grace and every perfect gift comes to us from the Father by the Son in the Holy Spirit. This act, then, was a useful pattern for us of the prayer that should be offered whenever the grace of the mystical and life-giving sacrifice is about to be spread before him by us. Accordingly, we are accustomed to do this. First, offering up our thanksgivings and joining in our praises to God the Father, Son and the Holy Spirit, we come near to the holy tables. We believe that we receive life and blessing spiritually and physically. We receive in us the Word of the Father, who for our sakes became man and who is life and the giver of life.
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.
And having taken the cup, He gave thanks and said: Take it and divide it among yourselves. And this cup pertains to that old Passover, of which He desired to put an end. Having taken it, He gave thanks, for this reason indeed, because the old things were to pass away, and all things were to be made new.
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
Luke 22:17 captures a profound moment during the Last Supper, where Jesus takes the first of the Passover cups, offers thanks, and instructs His disciples to share it among themselves. This act, preceding the institution of the New Covenant through His body and blood, emphasizes the communal nature of the Passover meal and sets a precedent for gratitude and shared participation, foreshadowing the fellowship of the early church and the ongoing practice of Christian communion.
Context
Literary Context
This verse is situated at the very beginning of Luke's account of the Last Supper, immediately following Jesus' declaration of His fervent desire to eat this Passover with His disciples before His suffering (Luke 22:15). It introduces the first of two cups mentioned in Luke's Gospel, distinct from the "cup of the new covenant" described later in Luke 22:20. Unlike Matthew and Mark, Luke presents the cup before the bread in this initial instance, suggesting it is one of the traditional Passover Seder cups, emphasizing the communal sharing of the ancient festival before Jesus reinterprets its elements with new, covenantal significance. This initial distribution highlights the continuity with the Old Covenant Passover while preparing the disciples for the radical redefinition that is to follow.
Historical & Cultural Context
The Last Supper was a Passover Seder, an annual Jewish feast commemorating God's deliverance of Israel from slavery in Egypt (Exodus 12). The Seder meal traditionally involved four cups of wine, each with specific blessings and symbolic meaning. The first cup, often called the "Cup of Sanctification" or "Cup of Blessing," marked the beginning of the meal. Jesus' actions in Luke 22:17 align with this Jewish custom, demonstrating His participation in and fulfillment of the ancient traditions. The act of giving thanks (eucharistia) was also a standard practice in Jewish meals, where blessings (berakot) were offered to God for His provision. This setting underscores Jesus' identity as a faithful Jew observing the traditions, even as He imbues them with new, revolutionary meaning.
Key Themes
Luke 22:17 contributes to several overarching themes within Luke's Gospel and the broader biblical narrative. Firstly, it highlights the theme of Transition and Fulfillment, as Jesus, the ultimate Passover Lamb, prepares to fulfill the Old Covenant's sacrificial system through His own impending death (Luke 22:19-20). Secondly, the instruction to "divide it among yourselves" underscores the theme of Communal Fellowship and Unity, a hallmark of the early Christian community depicted in the Book of Acts, where believers shared all things in common (Acts 2:42-47). Thirdly, Jesus' act of "giving thanks" introduces the theme of Gratitude and Worship (Eucharist), establishing a pattern of thankfulness that would become central to Christian worship, even in the face of suffering and sacrifice. Finally, the verse subtly points to the theme of Anticipation of the Kingdom, as Jesus declares in the subsequent verse that He "will not drink of the fruit of the vine, until the kingdom of God shall come" (Luke 22:18).
Exposition and Analysis
Key Word Analysis
This verb, often translated as "receive" or "accept," implies a welcoming or taking into possession. In this context, Jesus "took" the cup, signifying His intentional and authoritative action in initiating this sacred meal. Unlike lambánō, which can imply a more forceful or active taking, déchomai suggests a reception or acceptance, perhaps hinting at Jesus' willing embrace of the Passover tradition and the divine plan unfolding through it.
Derived from eucharistos (grateful, thankful), this word specifically means "to be grateful" or "to express gratitude." It is the root of the English word "Eucharist." Jesus' act of giving thanks, even on the eve of His betrayal and crucifixion, demonstrates profound trust, submission, and gratitude to God. It transforms a simple meal into an act of worship and sets a precedent for the thankful disposition of believers in their remembrance of Him.
This verb means "to partition thoroughly," implying a distribution or sharing among a group. Jesus' command to "divide it among yourselves" emphasizes the communal and participatory nature of the act. It is not for individual consumption in isolation but for shared experience, fostering unity and mutual participation among the disciples. This highlights the corporate identity of those who follow Christ.
Verse Breakdown
"And he took the cup,"
This opening phrase establishes Jesus as the initiator and central figure of the event. The "cup" refers to one of the traditional cups of wine used in the Passover Seder, likely the first, the "Cup of Sanctification." Jesus' action of taking it signifies His authority and intentionality in leading this sacred meal.
"and gave thanks,"
This crucial phrase highlights Jesus' posture of gratitude and worship. "Giving thanks" (eucharistēsas) transforms the ordinary act of drinking wine into a sacred moment of acknowledging God's provision and sovereignty. It underscores the spiritual dimension of the meal, setting an example for believers to approach all things with a thankful heart, even in the shadow of impending suffering.
"and said, 'Take this, and divide [it] among yourselves:'"
Jesus' direct command emphasizes the communal aspect of the meal. The instruction to "take this" refers to the cup, and "divide it among yourselves" explicitly calls for shared participation. This is not a private act but a corporate one, fostering unity and fellowship among the disciples. It anticipates the shared life and communal worship of the early church and the ongoing practice of Christian communion, where believers partake together as one body.
Literary Devices
Luke 22:17 employs several literary devices to convey its profound message. Symbolism is evident in "the cup" itself, which, in the context of the Passover, symbolizes God's deliverance and covenant with Israel. Jesus' action of taking and distributing it begins to reinterpret this symbol, foreshadowing its new significance in the New Covenant. The phrase "gave thanks" is an example of Eucharistia, not just as a word, but as a thematic and spiritual act that permeates the narrative, establishing a tone of gratitude amidst solemnity. The instruction "divide it among yourselves" utilizes Imperative Mood, directly commanding the disciples to participate communally, emphasizing the corporate nature of the nascent Christian community. Finally, the entire scene functions as Foreshadowing, subtly hinting at the deeper meaning of the Lord's Supper and the New Covenant, which will be explicitly revealed in the subsequent verses.
Theological and Thematic Connections
Luke 22:17 serves as a foundational moment, linking the ancient Passover tradition to the nascent practices of the Christian faith. Jesus' act of taking the cup and giving thanks before distributing it highlights the continuity of God's redemptive plan, moving from the Old Covenant's liberation from Egypt to the New Covenant's liberation from sin through Christ. The emphasis on communal sharing underscores the corporate nature of salvation and the importance of fellowship among believers, reflecting the unity of the body of Christ. This initial act of thanksgiving sets the tone for Christian worship, where gratitude for God's grace and provision, especially through Christ's sacrifice, remains central. It reminds us that even in the face of immense suffering, a posture of thankfulness can prevail, rooted in trust in God's sovereign plan.
Reflection and Application
Luke 22:17 invites believers to reflect deeply on the communal and thankful nature of their faith. Jesus, on the brink of His ultimate sacrifice, models a profound spirit of gratitude, teaching us that even in trials, thanksgiving is a powerful act of trust and worship. His instruction to "divide it among yourselves" calls us to embrace the corporate dimension of our spiritual journey. Faith is not a solitary pursuit but a shared experience, meant to be lived out in community, fostering unity, mutual support, and shared worship. This verse challenges us to consider how we participate in communal acts of faith, whether in breaking bread, sharing resources, or offering encouragement. It reminds us that our individual faith finds its fullest expression and deepest meaning when lived out in fellowship with others, reflecting the very heart of God who exists in communal relationship.
Questions for Reflection
FAQ
Why does Luke's account present the cup before the bread in Luke 22:17, unlike Matthew and Mark?
Luke's unique sequencing in Luke 22:17-18 places an initial cup before the bread, which is then followed by a second, distinct cup in Luke 22:20. This is generally understood to reflect the traditional Jewish Passover Seder, which involved multiple cups of wine throughout the meal. The cup in Luke 22:17 is likely the first cup of the Seder, the "Cup of Sanctification," emphasizing the communal nature of the ancient festival. Luke then highlights Jesus' reinterpretation of the second cup (or a later cup) as the "new covenant in my blood," making a clear distinction between the traditional Passover elements and their new, Christ-centered significance. This emphasis allows Luke to show both the continuity with Jewish tradition and the radical newness of the covenant established by Jesus.
Christ-Centered Fulfillment
Luke 22:17, while seemingly a simple act of sharing a cup, profoundly points to Christ's ultimate fulfillment of God's redemptive plan. Jesus, the true Passover Lamb, takes the traditional cup of deliverance and, through His act of thanksgiving, sanctifies it, preparing His disciples for the deeper meaning of His impending sacrifice. This initial communal sharing foreshadows the new community, the church, that would be formed by His blood. Just as He instructed them to "divide it among yourselves," so too would His body be broken and His blood shed, not for individual isolation, but for the corporate redemption of all who believe. The "cup" here, though not yet explicitly the cup of the New Covenant, anticipates the ultimate "cup of suffering" that Jesus would drink in Gethsemane (Luke 22:42), and the "cup of blessing" that believers now share in remembrance of His atoning work (1 Corinthians 10:16). Thus, this verse is a crucial bridge, connecting the shadows of the Old Covenant to the substance of Christ, who perfectly embodies and fulfills the communal, thankful, and redemptive purposes of God, inviting all into His new covenant fellowship (Hebrews 9:15).