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Study This Verse
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
Ten Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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If you fear to lose salvation, know that you can die; and, moreover, death should be contemned by you, for whom Christ was slain. Let the examples of the Lords passion, I beseech you, pass before your eyes; let the offerings, and the rewards, and the distinctions prepared come together before you, and look carefully at both events, how great a difficulty they have between them. For you will not be able to confess unless you know what a great mischief you do if you deny. Martyrs rejoice in heaven; the fire will consume those who are enemies of the truth. The paradise of God blooms for the witnesses; Gehenna will enfold the deniers, and eternal fire will burn them up. And, to say nothing of other matters, this assuredly ought rather to urge us, that the confession of one word is maintained by the everlasting confession of Christ; as it is written, "Whosoever shall confess me on earth before men, him also will I confess before my Father, and before His angels." To this are added, by way of an enhancement of glory, the adornments of virtue; for He says, "The righteous shall shine as sparks that run to and fro among the stubble; they shall judge the nations, and shall have dominion over the peoples."
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.
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 22:8 records Jesus' precise instructions to Peter and John to prepare the Passover meal, a pivotal moment that precedes the institution of the Lord's Supper. This seemingly simple command underscores Jesus' divine foresight and intentionality as He orchestrates the events leading to His ultimate sacrifice, transforming a centuries-old tradition into a profound symbol of the New Covenant established through His body and blood.
Context
Literary Context
This verse is situated at the beginning of Luke's account of Jesus' final Passover, which quickly transitions into the Last Supper and His betrayal. The preceding verses (Luke 22:1-6) detail the chief priests and scribes plotting to kill Jesus, and Judas Iscariot's agreement to betray Him. Immediately following Luke 22:8, Jesus gives Peter and John remarkably specific, almost prophetic, instructions for finding the upper room where they are to prepare the meal (Luke 22:9-13). This meticulous preparation sets the stage for the solemn and significant events of the Last Supper, where Jesus will reinterpret the Passover elements in light of His impending death and resurrection, establishing the New Covenant.
Historical & Cultural Context
The Passover (Pesach) was one of the most significant annual festivals in Judaism, commemorating God's miraculous deliverance of Israel from slavery in Egypt, particularly the "passing over" of Israelite homes by the angel of death (Exodus 12:1-28). It was celebrated on the 14th day of the month of Nisan, followed immediately by the seven-day Feast of Unleavened Bread. Preparation for the Passover meal was meticulous, involving the removal of all leaven from homes, the ritual slaughter of a lamb at the Temple, and a communal meal eaten within family groups or designated gatherings. Jesus, as a faithful Jew, observed this tradition, but His final Passover meal would imbue it with new, ultimate meaning, shifting its focus from the historical deliverance from Egypt to the spiritual deliverance from sin through His own sacrifice.
Key Themes
Luke 22:8 contributes to several overarching themes within Luke's Gospel and the broader biblical narrative. Firstly, it highlights Divine Sovereignty and Foresight, as Jesus demonstrates His complete knowledge of the unfolding events, even providing detailed instructions for the location of the Passover meal (Luke 22:10-12). This underscores His active control and purposeful movement towards His atoning work, rather than being a passive victim of circumstances. Secondly, the verse emphasizes Obedience and Service from the disciples. Peter and John, two prominent figures among the Twelve, readily obey Jesus' command, undertaking the practical preparations for this sacred meal. Their willingness to serve exemplifies faithful discipleship and participation in God's redemptive plan. Finally, this preparation points to Fulfillment and Transformation, as the traditional Passover meal is about to be transformed into the foundational act of the New Covenant. Jesus does not abolish the old covenant but fulfills and reinterprets it through His own body and blood, giving the ancient feast a profound new meaning for all believers.
Exposition and Analysis
Key Word Analysis
This verb signifies "to send out, properly, on a mission." It implies an intentional dispatching with authority and purpose. Jesus is not merely asking Peter and John to run an errand; He is commissioning them for a specific, divinely ordained task, underscoring the importance and sacred nature of the preparation for the Passover meal.
Derived from a word meaning "ready," this verb means "to make ready, to provide, to make preparations." It conveys a sense of meticulousness and thoroughness required for an important event. The preparation for the Passover was elaborate and ritualistic, involving specific actions like the removal of leaven and the ritual slaughter of the lamb, all of which Peter and John would oversee.
This term, of Chaldean origin (related to Hebrew pesach), refers not only to the meal itself but also to the entire festival, the day, and the special sacrifices associated with it. It represents the central act of remembrance for Israel's deliverance from Egypt. In this context, it is the specific sacrificial meal that Jesus and His disciples are about to partake in, which Jesus will then transform into the new memorial of His own sacrifice.
Verse Breakdown
"And he sent Peter and John,"
This opening clause highlights Jesus' initiative and authority. By specifically sending these two prominent disciples, Jesus underscores the importance of the task and His trust in them. The verb "sent" (apostéllō) implies a commissioning for a significant mission, setting the tone for the profound events that are about to unfold.
"saying, "Go and prepare us the passover,"
Jesus issues a direct command to His disciples. The imperative "Go" (poreúomai) signifies movement and action, while "prepare" (hetoimázō) emphasizes the necessary, detailed arrangements for the sacred Passover meal. The phrase "us the passover" indicates that this is a communal meal for Jesus and His disciples, a final gathering before His passion.
"that we may eat."
This concluding phrase states the clear purpose of the preparation: to partake in the meal. The Greek word for "that" (hína) denotes purpose or result, emphasizing the intentionality behind Jesus' command. The act of eating the Passover meal is central to its commemorative and symbolic significance, and in this context, it sets the stage for Jesus to redefine its meaning through His own body and blood.
Literary Devices
Luke 22:8, though seemingly straightforward, employs several literary devices that enrich its meaning. Foreshadowing is prominent, as the preparation for the traditional Passover meal subtly anticipates the ultimate sacrifice of Jesus, the true Passover Lamb. The meticulous instructions for the meal's setting (Luke 22:10-12) also foreshadow Jesus' divine knowledge and control over the unfolding events, even amidst the plots against Him. Symbolism is inherent in the very act of preparing the Passover, which itself is a deeply symbolic ritual. Here, it serves as a bridge between the old covenant's remembrance of deliverance and the new covenant's promise of ultimate redemption through Christ. The inclusion of Peter and John, two key disciples, can also be seen as a form of Synecdoche, where these two represent the broader group of disciples who are called to participate in and bear witness to Jesus' ministry and the establishment of the New Covenant.
Theological and Thematic Connections
Luke 22:8 serves as a crucial theological hinge, connecting the Old Testament's sacrificial system and the Passover observance to their ultimate fulfillment in Jesus Christ. The preparation of the Passover meal, a ritual commemorating Israel's liberation from slavery through the blood of a lamb, is about to be transformed by Jesus into the institution of the Lord's Supper. This act signifies that Jesus Himself is the true Lamb of God, whose shed blood brings about a greater, spiritual liberation from sin and death. The verse highlights the continuity and discontinuity between the covenants, showing how God's redemptive plan, foreshadowed for centuries, culminates in Christ's atoning work. It underscores the profound truth that salvation is not merely a historical remembrance but a present reality made possible through Christ's sacrificial love and the establishment of the New Covenant.
Reflection and Application
Luke 22:8 offers profound insights for contemporary believers, inviting us to consider the intentionality and purpose behind our own spiritual preparations. Just as Jesus meticulously orchestrated the details of the Passover meal that would become the Last Supper, so too are our lives called to be lived with purpose and readiness for God's work. This verse reminds us that even seemingly mundane tasks, when performed in obedience to Christ, can be integral parts of God's grand redemptive plan. Peter and John's willingness to "go and prepare" exemplifies humble service and faithful response to divine instruction. For us, this translates into being prepared to serve, to listen, and to obey, recognizing that God often uses our practical obedience to accomplish His will. It challenges us to approach our spiritual disciplines, acts of service, and participation in corporate worship with the same reverence and intentionality with which Jesus approached this pivotal meal, understanding that every moment can be a sacred opportunity to encounter and glorify God.
Questions for Reflection
FAQ
Why did Jesus send Peter and John specifically, and what was involved in "preparing the Passover"?
Jesus likely sent Peter and John, two of His most prominent disciples, for several reasons. Firstly, it underscored the importance of the task, elevating it beyond a simple errand. As key leaders, their involvement would lend gravity to the preparations. Secondly, it might have been a practical measure to avoid drawing attention to the location, as Jesus later gives them specific, almost coded, instructions to find the upper room (Luke 22:10-12). Preparing the Passover was a detailed and significant undertaking. It involved first ensuring the house was free of leaven, as per the Feast of Unleavened Bread. Then, it required taking the Passover lamb to the Temple for ritual slaughter by the priests. Finally, the lamb, along with bitter herbs, unleavened bread, and wine, would be brought to the designated room to be roasted and set for the communal meal, all according to Jewish custom (Exodus 12:8-11).
What is the significance of "eating" the Passover in this context?
The act of "eating" the Passover meal was central to its commemorative purpose. It was not just a historical remembrance but a participatory act that allowed each generation to identify with the deliverance from Egypt. By eating the lamb, unleavened bread, and bitter herbs, participants ritually re-enacted and internalized the story of their salvation. In Luke 22:8, the command "that we may eat" sets the stage for Jesus to transform this ancient ritual. He would soon take the bread and wine, giving them new meaning as His body and blood, thereby re-interpreting the act of "eating" to signify participation in the New Covenant. This transformed meal would become the central act of Christian worship, inviting believers to partake in the spiritual reality of Christ's sacrifice and the benefits of His atoning work.
Christ-Centered Fulfillment
Luke 22:8, though a simple command, is profoundly Christ-centered in its fulfillment. The preparation of the Passover meal, an ancient shadow of God's redemptive work, finds its ultimate substance in Jesus Himself. The very lamb that Peter and John were sent to prepare for the meal foreshadowed the Lamb of God who takes away the sin of the world. Jesus, through His impending sacrifice, would become the fulfillment of every Passover lamb, offering His own body and blood as the perfect, once-for-all atonement for sin (Hebrews 9:11-14). The meal they prepared would then be reinterpreted by Jesus, transforming the elements of bread and wine into symbols of His broken body and shed blood, establishing the New Covenant. Thus, the command to "prepare us the passover" is not merely about a historical observance, but about setting the stage for the climactic event of redemptive history, where Christ Himself becomes the Passover, ushering in an era of grace and a new relationship with God for all who believe (1 Corinthians 5:7).