{"id":25853,"date":"2022-09-24T11:19:43","date_gmt":"2022-09-24T16:19:43","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-227-2\/"},"modified":"2022-09-24T11:19:43","modified_gmt":"2022-09-24T16:19:43","slug":"exegetical-and-hermeneutical-commentary-of-luke-227-2","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-227-2\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Luke 22:7"},"content":{"rendered":"

Then came the day of unleavened bread, when the passover must be killed. <\/i><\/b><\/h3>\n

7<\/strong> – 13.<\/strong> Preparation for the Passover.<\/p>\n

7<\/strong>. Then came the day of unleavened bread<\/em> ] All leaven was most carefully and scrupulously put away on the afternoon of Thursday, Nisan 13.<\/p>\n

when the passover must be killed<\/em> ] Rather, be sacrificed. On the difficult question whether the Last Supper was the actual Paschal meal, or an anticipatory<\/em> Passover, see the Excursus.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

See this passage explained in the Mat 26:17-19<\/span> notes, and Mar 14:12-16<\/span> notes.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Luk 22:7-13<\/span><\/p>\n

Go and prepare us the passover<\/em><\/p>\n

Preparation for the Last Supper<\/strong><\/p>\n

Passover just at hand.<\/p>\n

Day of preparation. The Lamb to be offered is Himself. Go and prepare–get ready–for Me; let it be heart-preparation. <\/p>\n

1.<\/strong> This preparation was general. All Old Testament teachings, histories, prophecies, and events were a preparation for the death on the cross. Go, prepare to meet Me around that table of commemoration. <\/p>\n

2.<\/strong> When, or at what time, concerned the disciples. Your time to prepare is now. <\/em><\/p>\n

3.<\/strong> The character of this command. Imperative. Go. Now Grotius, who lived to be fifty before he made this preparation, said, I have passed the whole of my life laboriously doing nothing. Cast away your sins, your prayerlessness. I have lost ten years; I give the rest to Jesus, should be the resolution of youth. <\/p>\n

4.<\/strong> You will need to carry nothing in there. The feast is prepared. (S. H.Tyng, D. D.<\/em>)<\/p>\n<\/p>\n

Preparation for the Lords Supper<\/strong><\/p>\n

Part of the preparation for the Lords Supper consists in learning about Christ. Unless we know Him we cannot remember Him. If we know little about Him our remembrance of Him will be poor and shallow. Suppose you were asked to do something, to illuminate your house or to plant a tree, in remembrance of some one of whom you had never heard–Bocchoris, for instance–you might do it; but what sense would there be in your doing it? You know nothing about him. What you did would be a mere external and formal observance. If I told you that according to Manetho he was the only monarch belonging to the twenty-fourth dynasty of Egyptian kings, he would still be nothing more than a name to you. Was he a good king or a bad king? Did he build temples, pyramids, great public works, make canals, establish wise and beneficent laws, fight famous battles, contribute to the civilization and happiness of his people, or did he do nothing? Was his reign long and glorious? Was he remembered after his death with love and honour? Or was his memory execrated? You dont know; I believe no one knows. His name stands in a list of ancient kings, that is all we can say, and to do anything in remembrance of him would be an unmeaning ceremony. Remembrance must be based on knowledge, and the richer our knowledge the more vivid is our remembrance. When there is to be any public celebration of a great man, when a statue is to be erected or a building opened in his honour, the newspapers tell us about his life, and about what he did for the country; and speeches are delivered to recall the grounds on which his memory deserves to be perpetuated. And so a large part of the proper preparation for the Lords Supper consists in learning all we can know about the Lord Jesus Christ. The four Gospels are the best preparation for the service. (R. W. Dale.<\/em>)<\/p>\n<\/p>\n

The last passover<\/strong><\/p>\n


I. <\/strong>CHRISTS DESIRE TO EAT THE PASSOVER. This in another place is expressed in the strongest terms (Luk 22:15<\/span>). Now, this he might do for the following reasons: <\/p>\n

1.<\/strong> It was the Lords passover, so called in Exo 12:11<\/span>. <\/p>\n

2.<\/strong> Hereby he gave an undeniable proof, that He was made under the ceremonial as well as moral law. <\/p>\n

3.<\/strong> This was His last passover, and had an immediate relation to His subsequent sufferings. <\/p>\n

4.<\/strong> The company with which He was to eat the passover, and the gospel ordinance He was about to institute in its room, might increase the ardour of His desire. Hence those tender words: I shall eat the passover with My disciples. <\/p>\n


II. <\/strong>Notice THE PLACE IN WHICH CHRIST WOULD EAT THIS PASSOVER. Not in Herods, or the High Priests palace; for He who took upon Him the form of a servant, did not affect state and grandeur. Not in the magnificent dwelling of a Roman officer, or Jewish ruler, where He might be attended with a numerous retinue of servants; He came not to be ministered to, but to minister. Now this may be considered as emblematical <\/p>\n

1.<\/strong> Of the gospel Church. <\/p>\n

2.<\/strong> It may resemble the renewed and sanctified heart. Commune with your own heart (Psa 4:4<\/span>). Enter into your own chamber (Hebrews) The furnished room may also resemble a heart endowed with all the gifts, and adorned with all the graces of the Spirit. (B. Beddome, M. A. <\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 7<\/span>. The passover<\/B><\/I>] , Lu 22:1<\/span>, is the name of the festival<\/I>; here is supposed to be the name of that on<\/I> which they feasted<\/I>, viz. the sacrificed paschal lamb. But see the notes on Matt. 26<\/span>, and especially the observations at the end of that chapter. See Clarke on Mt 26:75<\/span><\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

7. the day of unleavenedbread<\/B>strictly the fifteenth Nisan (part of our March andApril) after<\/I> the paschal lamb was killed; but here, thefourteenth (Thursday). Into the difficult questions raised on this wecannot here enter.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Then came the day of unleavened bread<\/strong>,…. The first of them, the fourteenth day of the month Nisan:<\/p>\n

when the passover must be killed<\/strong>; that is, the passover lamb, as the Persic version renders it; and which, according to the law in Ex 12:6<\/span> was to be done between the two evenings; [See comments on Mt 26:17]<\/span>.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The Keeping of the Passover.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR>


<\/P>


<\/P> <\/TD> <\/TR> <\/TABLE>

      7 Then came the day of unleavened bread, when the passover must be killed.   8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.   9 And they said unto him, Where wilt thou that we prepare?   10 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.   11 And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?   12 And he shall show you a large upper room furnished: there make ready.   13 And they went, and found as he had said unto them: and they made ready the passover.   14 And when the hour was come, he sat down, and the twelve apostles with him.   15 And he said unto them, With desire I have desired to eat this passover with you before I suffer:   16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.   17 And he took the cup, and gave thanks, and said, Take this, and divide it<\/I> among yourselves:   18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.   19 And he took bread, and gave thanks, and brake it,<\/I> and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.   20 Likewise also the cup after supper, saying, This cup is<\/I> the new testament in my blood, which is shed for you.<\/P>

      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<\/I> morning, and early<\/I> 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,<\/P>

      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<\/I> according to the law, v.<\/I><\/span> 7<\/span>. 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.<\/I> Those who have attendants about them, to do their secular business for them in a great measure, must not think that this allows<\/I> them to be idle;<\/I> it engages<\/I> them to employ themselves more in spiritual<\/I> business, or service to the public.<\/I> He directed those whom he employed whither they should go (Luk 22:9<\/span>; Luk 22:10<\/span>): they must follow a man bearing a pitcher of water,<\/I> 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, c. But he directed them thus, to teach them to depend upon the conduct of Providence, and to follow that, step by step.<\/I> They went, not knowing whither they went,<\/I> nor whom they followed.<\/I> Being come to the house, they must desire the master of the house to show them a room (&lti>v.<\/span> 11<\/span><\/U><\/span>), and he will readily do it, v.<\/I><\/span> 12<\/span>. 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 (v.<\/I><\/span> 13<\/span>); for they<\/I> 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,<\/I> v.<\/span> 11<\/span><\/U><\/I><\/span>.<\/P>

      II. The solemnizing of the passover, according to the law. When the hour was come<\/I> that they should go to supper he sat down,<\/I> probably at the head-end of the table, and the twelve apostles with him,<\/I> 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 anything scandalous, such cannot be denied the external privileges of their external profession. Though Judas has already been guilty of an overt act<\/I> of treason, yet, it not being publicly known, Christ admits him to sit down with the rest at the passover. Now observe,<\/P>

      1. How Christ bids this passover welcome,<\/I> to teach us in like manner to welcome his passover, the Lord’s supper, and to come to it with an appetite (v.<\/I><\/span> 15<\/span>): “With desire I have desired,<\/I> I have most earnestly desired, to eat this passover with you before I suffer.<\/I>” He knew it was to be the prologue to his sufferings, and therefore<\/I> he desired it, because it was in order to his Father’s glory and man’s redemption. He delighted<\/I> to do even this part of the will of God<\/I> concerning him as Mediator. Shall we be backward<\/I> to any service for him who was so forward<\/I> in the work of our salvation? See the love he had to his disciples; he desired to eat it with them,<\/I> 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,<\/I> 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.<\/P>

      2. How Christ in it takes his leave of all passovers,<\/I> thereby signifying his abrogating all the ordinances of the ceremonial law, of which that of the passover was one of the earliest<\/I> and one of the most eminent<\/I> (v.<\/I><\/span> 16<\/span>): “I will not any more eat thereof,<\/I> nor shall it by any more celebrated by my disciples, until it be fulfilled in the kingdom of God.<\/I>” (1.) It was fulfilled when Christ our Passover was sacrificed for us,<\/I> 1 Cor. v. 7<\/I><\/span>. And therefore<\/I> that type and shadow was laid aside, because now in the kingdom of God<\/I> the substance was come, which superseded it. (2.) It was fulfilled in the Lord’s supper,<\/I> 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<\/span>; Act 2:46<\/span>. 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<\/I> and they with him,<\/I> Rev. iii. 20<\/I><\/span>. 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,<\/I> the cup of blessing,<\/I> 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,<\/I> according to the custom, and gave thanks<\/I> 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,<\/I> v.<\/span> 17<\/span><\/U><\/I><\/span>. 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,<\/I> 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<\/I> it, and divide it among yourselves,<\/I> do what you will with it, for we shall have no more occasion for it, v.<\/I><\/span> 18<\/span>. I will not drink of the fruit of the vine any more,<\/I> I will not have it any more drank of, till the kingdom of God shall come,<\/I> till the Spirit be poured out, and then you shall in the Lord’s supper<\/I> 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.<\/P>

      III. The institution of the Lord’s supper, Luk 22:19<\/span>; Luk 22:20<\/span>. The passover<\/I> and the deliverance<\/I> out of Egypt were typical<\/I> and prophetic signs<\/I> 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;<\/I> 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<\/I> by dying delivered us; and it is his death that is in a special manner set before us in that ordinance.<\/P>

      1. The breaking of Christ’s body<\/I> as a sacrifice for us<\/I> is here commemorated by the breaking of bread;<\/I> and the sacrifices under the law were called the bread of our God<\/I> (Lev 21:6<\/span>; Lev 21:8<\/span>; Lev 21:17<\/span>): This is my body which is given for you.<\/I> 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<\/I> to be food for our souls, for nothing can be more nourishing<\/I> and satisfying<\/I> 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<\/I> and given for us,<\/I> to satisfy for the guilt of our sins, is broken<\/I> and given to us,<\/I> to satisfy the desire of our souls. And this we do in remembrance<\/I> of what he did for us, when he died for us, and for a memorial<\/I> of what we do,<\/I> in making ourselves partakers of him,<\/I> and joining ourselves to him in an everlasting covenant; like the stone Joshua set up for a witness,<\/I> Josh. xxiv. 27<\/I><\/span>.<\/P>

      2. The shedding<\/I> of Christ’s blood,<\/I> by which the atonement was made (for the blood made atonement for the soul,<\/I> Lev. xvii. 11<\/I><\/span>), 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<\/I> the purchase of the covenant by the blood of Christ, and confirms<\/I> the promises of the covenant, which are all Yea<\/I> and Amen<\/I> in him. This will be reviving and refreshing to our souls, as wine that makes glad the heart.<\/I> 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.<\/I> And in all our regards to the New Testament we must have an eye to the blood of Christ,<\/I> 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.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

The day of unleavened bread came <\/B> ( <\/SPAN><\/span>). The day itself came, not simply was drawing nigh (verse 1<\/span>).<\/P>

Must be sacrificed <\/B> ( <\/SPAN><\/span>). This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Ex 12:6<\/span>). The controversy about the day when Christ ate the last passover meal has already been discussed (Matt 26:17<\/span>; Mark 14:12<\/span>). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 P.M. (beginning of Friday). The five passages in John (Luke 13:1<\/span>; Luke 13:27<\/span>; Luke 18:28<\/span>; Luke 19:14<\/span>; Luke 19:31<\/span>) rightly interpreted teach the same thing as shown in my Harmony of the Gospels for Students of the Life of Christ<\/I> (pp.279-284). <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

PREPARATION OF THE LAST PASSOVER V. 7-13<\/p>\n

<\/strong><\/p>\n

1) “Then came the day of unleavened bread,” <\/strong>(elthen de he hemera ton azumon) “Then came the day of the unleavened bread,” the first day, Nisan the 15th, beginning from the evening of the 14th, when the Passover lamb was killed, having been killed about 3 p.m. Tuesday the 13th, Exo 12:14-20<\/span>; Deu 16:1-8<\/span>; Mat 26:17<\/span>; Mar 14:12<\/span>.<\/p>\n

2) “When the passover must be killed.” <\/strong>(he edei thuesthai to pascha) “On which it was necessary to kill the pass ‘ over lamb,” Mat 14:12<\/span>, or sacrifice the paschal lamb, as prescribed by the law, Exo 12:6<\/span>, to be killed in he evening, about 3 p.m. Nisan 13th, to be ready for 6 p.m. eating, beginning the 14th, after which six more days were observed for the unleavened feast. It was a type of Christ our Passover; 1Pe 1:18-19<\/span>. The blood typified our redemption, while the feast typified Christ as the bread of life, to satisfy all who receive Him, Joh 6:51<\/span>; Joh 6:58<\/span>; Mat 26:17<\/span>.<\/p>\n

THE TEN EVENTFUL DAYS – WHAT AND HOW IT HAPPENED<\/strong><\/p>\n

1. Friday, <\/strong>Nisan 9th, six days before the passover, Joh 12:1<\/span>; Mar 10:46<\/span>.<\/p>\n

2. Saturday, <\/strong>Nisan 10th, a regular sabbath. Joh 12:12-19<\/span>; Mar 11:1-11<\/span>; entered Jerusalem.<\/p>\n

3. Sunday, <\/strong>Nisan 11th, the first day of the week, Mar 11:12-19<\/span>. On the morrow after the tenth, the fig tree cursed, the temple cleansed.<\/p>\n

4. Monday, <\/strong>Nisan 12th, Mar 11:20<\/span>; Mar 13:1-11<\/span>. Olivet discourse.<\/p>\n

5. Tuesday, <\/strong>Nisan 13th, Mar 14:12-16<\/span>. The passover made ready.<\/p>\n

6. Wednesday, <\/strong>Nisan 14th. Mar 14:17<\/span>; Mar 15:47<\/span>. Ate the passover; instituted the Lord’s Supper, went to the garden, his arrest and mock trial before Pilate in the morning, crucified at 9 a.m. (here on Wednesday, taken down, buried) in late afternoon. <\/p>\n

7. Thursday, Nisan <\/strong>15th. Lev 23:5-7<\/span>; Num 28:16-19<\/span>. The high sabbath, Joh 19:31<\/span>. The guard given. Mat 27:62-66<\/span>. (Couldn’t bury here on Thursday) the high sabbath.<\/p>\n

8. Friday, <\/strong>Nisan 16th. Joseph and Nicodemus prepared the body for burial. (Friday, buried with spices). Joh 19:38-42<\/span>; Luk 23:50-56<\/span>. Matthew, Mark and Luke use the word which means sleeping garment; John uses the word which means burial bandages.<\/p>\n

9. Saturday, <\/strong>Nisan 17th, a regular sabbath. Mat 28:1-8<\/span>. The resurrection at the end of the sabbath (three full days and nights, arose at end of sabbath.) Joh 20:11-18<\/span>. The women did not believe he had risen, Luk 24:12<\/span>.<\/p>\n

10. Sunday, <\/strong>Nisan 18th. Mark, Luke and John record the account of the women coming in the morning, Mat 28:9-15<\/span>; Joh 20:1-19<\/span>; Mat 28:1-8<\/span>; Luk 24:1-8<\/span>. Sunday a.m. 1st day of the week witnesses came.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

CRITICAL NOTES<\/em><\/p>\n

Luk. 22:7<\/span>. The day of unleavened bread<\/strong>.Strictly speaking, the first day of unleavened bread was the 15th Nisan (i.e.<\/em>, beginning from the evening of the 14th), when the paschal lamb was killed. But the day here spoken of was evidently the 14th, as the Passover was not yet slain. On this day it was usual, though not necessary, to abstain from leaven; and by including it the feast was sometimes reckoned as lasting eight days (Josephus, Ant<\/em>., II. Luk. 15:1). If, then, we take the 14th day at its legal beginning (i.e.<\/em>, after sunset on the 13th), it is possible that our Lord and His apostles celebrated the Passover a day before the usual time. This would harmonise the narrative of the synoptical Gospels with that of St. John. The former speak most definitely of the Passover being celebrated by our Lord, and the latter as definitely of the Passover as still to be observed by the Jews. The whole question is an extremely difficult and perplexing one, but probably the above is the simplest solution of it. The passover<\/strong>.I.e.<\/em>, the paschal lamb. Killed<\/strong>.Rather, sacrificed (R.V.).<\/p>\n

Luk. 22:8<\/span>. Peter and John<\/strong>.It was a solemn message, and for it were chosen the two chief apostles (Alford<\/em>).<\/p>\n

Luk. 22:10<\/span>. A man<\/strong>.The secrecy with which the place of celebration was pointed out was probably occasioned by a desire to prevent Judas being acquainted beforehand with it. It would seem that Christ Himself had, without His disciples knowledge, made arrangements, perhaps with one friendly to Him, for celebrating the feast in his house. Bearing a pitcher<\/strong>.Probably the significance of this sign is to be explained by the fact that it was the custom for the head of a family to draw a pitcher of pure water for kneading the unleavened bread. It was a formal piece of ritual<\/p>\n

Luk. 22:11<\/span>. Goodman<\/strong>.I.e.<\/em>, as in Luk. 12:39<\/span>, the paterfamilias. Guest-chamber<\/strong>.The same word which is translated inn (Luk. 2:7<\/span>).<\/p>\n

Luk. 22:14<\/span>. The hour<\/strong>.I.e.<\/em>, appointed for the paschal supper. Sat down<\/strong>.I.e.<\/em>, reclined the custom of standing at the paschal feast having been long given up by the Jews. Twelve apostles<\/strong>.Omit twelve; omitted in R.V. Probably the word is taken from Mat. 26:20<\/span>; Mar. 14:17<\/span>.<\/p>\n

Luk. 22:15<\/span>. With desire<\/strong>, etc.A Hebraism for I have earnestly desired.<\/p>\n

Luk. 22:16<\/span>. I will not any more<\/strong>, etc.He should hold no more social converse with them on earth up to the period when the work of redemption by His blood (that sacrifice of which the Passover was the type) should be accomplished, and the kingdom of God established (Bloomfield<\/em>).<\/p>\n

Luk. 22:17<\/span>. And He took<\/strong>.Rather and He received a cup (R.V.)i.e.<\/em>, the first cup of the Passover-meal, of which Christ evidently drank. Gave thanks<\/strong>.As was usual before partaking of this cup. The formula of thanksgiving was, Blessed be Thou, O Lord our God, who hast created the fruit of the vine. To this Christ evidently alludes in Luk. 22:18<\/span>.<\/p>\n

Luk. 22:19<\/span>. Which is given for you<\/strong>.This clause is not found in the parallel passages in St. Matthew and St. Mark. In some MSS. the phrase that corresponds to it in 1Co. 11:24<\/span> is which is broken for you. In the R.V. this last is relegated to the margin, and the text is, which is for youwhich seems a mutilated sentence. New Testament<\/strong>.R.V. new covenant. The word means both a will and an agreement. In the new relation between God and man there is both an absolute<\/em> element (will), and a conditional<\/em> (covenant).<\/p>\n

MAIN HOMILETICS OF THE PARAGRAPH.<\/em>Luk. 22:7-20<\/span><\/em><\/p>\n

The Lords Supper<\/em>.<\/p>\n

I. The preparation<\/strong>.Peculiar to this Gospel are the names of the disciples sent to make ready the Passover and the representation of the command as preceding the disciples question, Where? The selection of Peter and John indicates the confidential nature of the task, which comes out still more plainly in the singular directions given to them. How is the designation of the place which Christ gives to be understood? Was it supernatural knowledge, or was it the result of previous arrangement with the goodman of the house? Most probably the latter, for he was in so far a disciple that he recognised Jesus as the Master, and was glad to have Him in his house, and the chamber on the roof was ready furnished when they came. Why this mystery about the place? Because Judas was listening, too, for the answer to Where? thinking that it would give him the opportunity which he sought to betray Him in the absence of the multitude. Jesus takes precautions to delay the cross. He takes none to escape it, but rather sets Himself in these last days to bring it near. The variety in His action means no change in His mind, but both modes are equally the result of His self-forgetting love to us all.<\/p>\n

II. The revelation of Christs heart<\/strong> (Luk. 22:14-18<\/span>).He discloses His earnest desire for that last hour of calm before He went out to face the storm, and His vision of the future feast in the perfect kingdom. That desire touchingly shows His brotherhood in all our shrinking from parting with dear ones, and in our treasuring of the last, sweet, sad moments of being together. But the desire was not for Himself only. He wished to partake of that Passover, and then to transform it for ever, and to leave the new rite to His servants. We shall best conceive the course of events if we suppose that the earlier stages of the paschal ceremonial were duly attended to, and that the Lords Supper was instituted in connection with its later parts. There is no need to discuss the exact stage at which our Lord spoke and acted as recorded in Luk. 22:15-17<\/span>. It is sufficient to note that in them He gives what He does not taste, and that, in giving, His thoughts travel beyond all the sorrow and death to reunion and perfected festal joys. The prophetic aspect of the Lords Supper should never be left out of view. It is at once a feast of memory and of hope, and is also a symbol for the present, since it represents the conditions of spiritual life as being participation in the body and blood of Christ.<\/p>\n

III. The actual institution of the Lords Supper<\/strong> (Luk. 22:19-20<\/span>).Note its connection with the rite which it transforms. The Passover was the memorial of deliverance, the very centre of Jewish ritual. It was a family feast, and our Lord took the place of the head of the household. But this memorial of deliverance He transfiguresHe calls upon Jew and Gentile to forget the venerable meaning of the rite, and remember rather His work for all men. He must have been clothed with Divine authority to abrogate a Divinely enjoined ceremony. The separation of the symbols of the body and blood plainly indicates that it is the death of Jesus, and that a violent one, which is being commemorated. Both parts of the symbol teach that all our hopes are rooted in the death of Jesus, and that the only true life of our spirits comes from participation in His death, and thereby in His life. Jesus declares, by this rite, that through His death a new covenant comes into force as between God and man, in which all the anticipations of prophets are more than realised, and sins are remembered no more, and the knowledge of God becomes the blessing of all, and a close relationship of mutual possession is established between God and us, and His laws are written on loving hearts and softened wills. St. Luke alone preserves for us the command to do this, which at once establishes the rite as meant to be perpetual, and defines the new nature of it. It is a memorial: in order to My remembrance. Jesus knew that we should be in constant danger of forgetting Him, and therefore, in this one case, He enlists sense on the side of faith, and trusts to these homely memorials the recalling to our treacherous memories of His dying love. He wished to live in our hearts, and that for the satisfaction of His own love and for the deepening of ours. The Lords Supper is a standing evidence of Christs own estimate of where the centre of His work lies. We are to remember His death. Surely no view of the significance and purpose of the cross but that which sees in it a propitiation for the worlds sins accounts for this rite. A Christianity which strikes the atoning death of Jesus out of its theology is sorely embarrassed to find a worthy meaning for His dying command, This do in remembrance of Me.Maclaren<\/em>.<\/p>\n

SUGGESTIVE COMMENTS ON <\/em>Luk. 22:7-20<\/span><\/em><\/p>\n

Luk. 22:7-38<\/span>. Outline of The Narrative<\/em>.<\/p>\n

1. Preparations for the Last Supper (Luk. 22:7-13<\/span>). <\/p>\n

2. The Last Supper itself (Luk. 22:14-23<\/span>). <\/p>\n

3. The conversation following it (Luk. 22:24-38<\/span>).<\/p>\n

Luk. 22:7<\/span>. When the Passover must be killed<\/em>.The example of Christ in observing the outward ordinances of the Jewish religion should suggest to us the duty of a like scrupulousness in keeping those of our religion.<\/p>\n

Luk. 22:8<\/span>. Sent Peter and John<\/em>.This errand was <\/p>\n

(1) an exercise in faith and obedience; and
(2) the result of it was calculated to encourage them to believe in His hidden greatness, in spite of His humiliation.<\/p>\n

Luk. 22:9-10<\/span>.The mystery with which Christ surrounded His procedure on this occasion: <\/p>\n

1. By concealing the information of the place from Judas, it was a measure of precaution for Himself.
2. It impressed upon the minds of His disciples the fact of His absolute foreknowledge of all events.<\/p>\n

Luk. 22:10-12<\/span>.A Sign Given to The Disciples<\/em>: <\/p>\n

1. To impress them with the dignity and solemnity of this Passover celebration.
2. To convince them of His own Divine foreknowledge and almighty powerin predicting what was to happen and in making provision for celebrating the feast.<\/p>\n

Luk. 22:10<\/span>. The Man Bearing a Pitcher<\/em>.<\/p>\n

I. The Passover was observed in the midst of ordinary life and its familiar surroundings<\/strong>.This was a specially solemn and significant occasion. And yet, peculiarly holy and full of world-wide, time-long meaning as it was, it took place among the common details of family life. It was not held in a court of the Temple, but in the upper room of an unknown citizen. It was not ushered in by pomp and ceremony and portent, but by a humble servant carrying a pitcher of water for household purposes. Our<\/em> Passoverthe Lords Supperought not to be dissociated from our ordinary life, and made an unearthly, unnatural experience. Too much superstitious feeling still clings to the ordinance. Many are afraid to partake of it. They practically disobey Christs loving command.<\/p>\n

II. The Lords Supper is, after all, but a household service, a family meal, linked most closely with all the familiar things of our common life<\/strong>.Bread and wine are common things. The Communion Service is a part of the common worship of the sanctuary. Only here the symbols appeal to the eye, and to the touch and taste. The Communion Table is only the upper chamber of the familiar Church. This is no high mystic service, no exclusive channel of grace. There is no sacramentarianism about it.<\/p>\n

III. Let the significant lesson of the man carrying the pitcher of water, pointing the way to the upper room, teach us that so every circumstance of our ordinary life, however homely, should have reference to and prepare for the Holy Supper as often as we are called upon to observe it<\/strong>.We should so live that no special preparation need be made for our sitting down at the Lords Tablethat wherever we are, and however engaged, we may always be in a suitable frame of mind to enjoy the Holy Communion. Let our whole life, religious and secular, be of one piece, and so our daily carrying of the pitcher of water for household purposes, the daily business of our life, will lead to and prepare for the perpetual communion feast of heaven.Macmillan<\/em>.<\/p>\n

Luk. 22:11<\/span>. The goodman of the house<\/em>.As there was among His friends a secret enemy, so was there among His enemies a secret friend.Braune<\/em>.<\/p>\n

Luk. 22:12<\/span>. Upper room<\/em>.The usual place of resort for large gatherings in a Jewish house; probably the very room which also witnessed the appearance of the risen Christ to the twelve, and the descent of the Holy Ghost at Pentecost.Farrar<\/em>.<\/p>\n

The Best to be Offered to Christ<\/em>.The man who is to lend the room knows Jesus, and is, in some measure, a disciple. He had, apparently, already been told by some one that such a room would be required. But the upper room was not the guest chamber which the Master asked for. It was a quieter place, not on the ground floor, but upstairs. Christ asked merely for the lower room, the common guest-chamber, but was supplied with a better reserved for special purposes and occasions. When Christ makes any demand on us, let as give Him even more and better than He asks for.<\/p>\n

I. It was an upper room<\/strong>.A private room above the hall or guest-chamber. The best room in the house. He could have privacy there with His disciples. He wants it all, and all for Himself. Do we offer to Christ the best we have?<\/p>\n

II. It was a furnished room<\/strong>.It was supplied with couches and table, with cups and vessels. Are our hearts furnished and ready with what Christ lovesprayers, hymns, thanksgivings, holy thoughts, good deeds, kind words? There<\/em> He can rest and abide.<\/p>\n

III. It was a large room<\/strong>.Of ample accommodation. A party of thirteen needed more room than a tiny chamber. Are we niggardly to Christ? Do we put Him in the smallest room? Have we place in our hearts for His disciples? He will come to bless. Give Him room to work.Plummer<\/em>.<\/p>\n

Luk. 22:13<\/span>. Found as He had said<\/em>.The directions had been given with great circumstantialitythe entrance<\/em> of the city, a man, meeting<\/em> them, carrying a pitcher<\/em> of water, entering a house<\/em>. Had any one of these particulars been found wanting, the prophecy would have proved untrue, and the disciples would have failed in their errand.<\/p>\n

Luk. 22:14<\/span> to Luk. 23:1<\/span>. The words of Jesus<\/strong> introductory to the Supper (Luk. 22:14-18<\/span>). <\/p>\n

2. The Supper itself<\/strong>, with the institution of the new rite (Luk. 22:19-20<\/span>). <\/p>\n

3. The announcement of the treachery of one of the disciples<\/strong>.<\/p>\n

Luk. 22:14<\/span>. The twelve apostles with Him<\/em>.The presence of Judas at this Last Supper in distinctly asserted here, as well as in Luk. 22:21<\/span>. The fact that Christ, who was acquainted with his secret villainy, did not exclude him is very significant. It implies that a man who makes profession of religion, and in whose outward life there is nothing scandalous, cannot reasonably be denied the external privileges of religion. The endeavour to secure, by rigid scrutiny and long probation, that none but the regenerate are in the visible Church finds little to countenance it in the New Testament. It is calculated to discourage the timid and self-distrustful, and as a matter of fact it does not keep out hypocrites.<\/p>\n

The First Word at The Supper<\/em>.<\/p>\n

I. An utterance of human tenderness<\/strong>.A consecration of all that is purest and loftiest in the brotherhood of men. Christ craves to eat with His brother men. He anticipates the responsive love of those whom He has called to HimselfWith you. This is beautifully, unselfishly human. The heart of God is human, and longs to find itself welcomed, understood, and responded to.<\/p>\n

II. An utterance full of the purpose and travail of the Redeemer<\/strong>.There is an element in the longing of Christ above and beyond the feeling of the Israelite towards the national festival. It is the last<\/em> Passover of the true Israel of God. The time of the Re-formation has arrived. The kingdom is coming. The complete ingathering of the redeemed is in view. And, till then, he takes farewell of all earthly rite and ordinance.Lang<\/em>.<\/p>\n

Luk. 22:15-16<\/span>. With desire<\/em>, etc.<\/em><\/p>\n

I. For the sake of His disciples to whom, on this occasion of farewell, He was to reveal the intensity of His affection for them.
II. For His own sake, because immediately after this Passover He was to enter into His glory.<\/p>\n

Luk. 22:15<\/span>. I have desired<\/em>.Very vehement desire is on no other occasion attributed to our Lord, either by Himself or by others. So great was this occasion, when, before He left His disciples, He had to give to them the new covenant of His Body and Blood.<\/p>\n

Before I suffer<\/em>.This is the only instance in the Gospels in which the word suffer is used in its absolute sense, as in the creedHe suffered under Pontius Pilate.<\/p>\n

Reasons why Christ Desired so Earnestly to Eat this Last Passover<\/em>.<\/p>\n

I. The Passover had now reached its end, and found its full meaning<\/strong>.<\/p>\n

II. He desired it for the support of His own soul in the approaching struggle<\/strong>.Before I suffer.<\/p>\n

III. Because His friends needed special support<\/strong>. To eat this Passover with you<\/em>.<\/p>\n

IV. Because this Passover looked forward to all the future of His Church and people<\/strong>.Ker<\/em>.<\/p>\n

Luk. 22:16<\/span>. Until it be fulfilled<\/em>.Jesus has in view a new banquet, which will be held after the consummation of all things. The Holy Supper is the bond of union between the Jewish Passover, which is now nearing its end, and the heavenly banquet yet to come, just as the salvation of the gospel, of which the Supper is the monument, forms the transition between the external deliverance of Israel and the salvation, at once spiritual and external, of the glorified Church.Godet<\/em>.<\/p>\n

Luk. 22:17-20<\/span>. The Lords Supper is a Monument Sacred to the Memory of Jesus Christ<\/em>.<\/p>\n

1. It refers to the death<\/em> of Jesus. <\/p>\n

2. Its significance does not depend upon the tragic circumstances of that death, or to its glorious character as an act of martyrdom.
3. Jesus represents His death as a sin-offering; His blood is shed for the remission of sins.
4. The sacrament of the Supper represents Christ, not merely as a Lamb, to be slain for a sin-offering, but as a Paschal Lamb, to be eaten for spiritual nourishment.Bruce<\/em>.<\/p>\n

The Last Supper<\/em>.The Supper brings before us<\/p>\n

I. A Saviour<\/strong>.Every part of it fixes our gaze, not on it, but on Him.<\/p>\n

II. A human Saviour<\/strong>.He sits, eats, drinks, speaks, has a body and blood, dies.<\/p>\n

III. A suffering Saviour<\/strong>.The bread is broken through and through. The wine is poured out. These acts symbolise and emphasise His sufferings. His death is the central fact.<\/p>\n

IV. A willing Saviour<\/strong>.He gave thanks, though He knew of all that was in the cupGethsemane, Calvary, and the grave. With more than willingnesswith positive joyHe gave Himself for our salvation.<\/p>\n

V. A sin-bearing Saviour<\/strong>.This is Christs explanation of His own death. Let us be content with it. He came to give His life a ransom for many.Wells<\/em>.<\/p>\n

Luk. 22:17<\/span>. He took the cup<\/em>.I.e.<\/em>, the Paschal<\/em> cup, of which Christ now partook for the last time: in Luk. 22:20<\/span> it is the eucharistic<\/em> cup of which He did not partake.<\/p>\n

Luk. 22:18<\/span>. I will not drink<\/em>.As Luk. 22:16<\/span> means, This is My last Passover, so this means, This is My last mealMy last day. To the reference here to a future banquet, in which Christ Himself will participate, corresponds the saying of St. Paul, until He come (1Co. 11:26<\/span>).<\/p>\n

Luk. 22:19-20<\/span>. The Lords Supper<\/em> is <\/p>\n

(1) a memorial of Christ;
(2) a standing evidence of the truth of Christianity;
(3) an act by which we profess our faith in His atoning sacrifice;
(4) an act of communion with God, and with our fellow-believers; and
(5) one which is intended to lead us to anticipate our Lords second coming.<\/p>\n

Divine Object-Lessons<\/em>.This bread. This cup.<\/p>\n

I. This bread.<\/strong>God does not separate sign and thing signified. Nor should we. <\/p>\n

1. Take<\/em>.Christ is to be taken as we take the bread. He comes to us from without. He is offered to us. <\/p>\n

2. Eat<\/em>.The bread is ready for eating. It is not grain, but food. Eating is a perfect illustration of appropriation, assimilation, incorporation. Eaten bread makes brain, heart, hand. Christ should thus create and nourish convictions, affections, activities. <\/p>\n

3. Divide it<\/em>.Pass it round. It is a family meal. A reminder of brotherly love. It is free to all. There is enough for all.<\/p>\n

II. This cup.<\/strong><\/p>\n

1. It is filled. You are not offered an empty cup. He gave Himself to fill this cup with His life-blood for you.
2. It is offered to you. Not a far-off, vague uncertainty, like the Holy Grail. It is brought near, it touches your hand, your lip. Not to take it were an outrage.
3. It is to be partaken of. Untouched, it mocks your thirst as the cup of Tantalus did. It cheers you only when you taste its contents.
4. It is passed on. It is a social, not a solitary cup. The Divine order is from Christ through His disciples. A symbol of fraternity. Let all taste of it.Wells<\/em>.<\/p>\n

Luk. 22:19<\/span>. Gave thanks<\/em>.<\/p>\n

1. For the higher food symbolised by it.
2. As ordaining it to be a means of spiritual nourishment.<\/p>\n

Old and New<\/em>.<\/p>\n

I. An old feast<\/strong>.The Passover feast.<\/p>\n

II. A new feast<\/strong>.Christ the Passover Lamb.<\/p>\n

III. The new command<\/strong>.Do this<\/em>.W. Taylor<\/em>.<\/p>\n

In remembrance of Me<\/em>.The word used is more emphatic than remembrance<\/em> (which may be involuntary); it is a deliberate, inward act of the will, showing itself by external signs.<\/p>\n

Luk. 22:20<\/span>. This cup<\/em>.The fact that Jesus took in His hands a portion of bread and a cup of wine forbids that literal identification of the bread and wine with His body and blood upon which both Roman Catholic and Lutherian divines have insisted. The distinction between the two was evident at the time. If such literal identification were intended, the words of institution would virtually mean, This, in time to come, will be My body, My blood. Is it possible that such an idea entered into the minds of those who were present at that Supper?<\/p>\n

New Testament<\/em>.A new covenant between God and man, based upon the sacrifice of Christ.<\/p>\n

I. The free gift of salvation on the part of God<\/strong>.<\/p>\n

II. The acceptance of it, by faith, on the part of man<\/strong>.This is symbolised by the cup which Jesus hands to His disciples, and which they may freely take and raise to their lips.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Appleburys Comments<\/strong><\/p>\n

The Last Passover Feast
Scripture<\/p>\n

Luk. 22:7-38<\/span> And the day of unleavened bread came, on which the passover must be sacrificed. 8 And he sent Peter and John, saying, Go and make ready for us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we make ready? 10 And he said unto them, Behold, when ye are entered into the city, there shall meet you a man bearing a pitcher of water; follow him into the house whereinto he goeth. 11 And ye shall say unto the master of the house, The Teacher saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples? 12 And he will show you a large upper room furnished: there make ready. 13 And they went, and found as he had said unto them: and they made ready the passover.<\/p>\n

14 And when the hour was come, he sat down, and the apostles with him. 15. And he said unto them, With desire I have desired to eat this passover with you before I suffer: 16 for I say unto you, I shall not eat it, until it be fulfilled in the kingdom of God. 17 And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves: 18 for I say unto you, I shall not drink from henceforth of the fruit of the vine, until the kingdom of God shall come. 19 And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me, 20 And the cup in like manner after supper, saying, This cup is the new covenant in my blood, even that which is poured out for you. 21 But behold, the hand of him that betrayeth me is with me on the table. 22 For the Son of man indeed goeth, as it hath been determined: but woe unto that man through whom he is betrayed! 23 And they began to question among themselves, which of them it was that should do this thing.
24. And there arose also a contention among them, which of them was accounted to be greatest. 25 And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors. 26 But ye shall not be so: but he that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve. 27 For which is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am in the midst of you as he that serveth. 28 But ye are they that have continued with me in my temptations; 29 and I appoint unto you a kingdom, even as my Father appointed unto me, 30 that ye may eat and drink at my table in my kingdom; and ye shall sit on thrones judging the twelve tribes of Israel.
31 Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat: 32 but I made supplication for thee, that thy faith fail not; and do thou, when once thou hast turned again, establish thy brethren. 33 And he said unto him, Lord, with thee I am ready to go both to prison and to death. 34 And he said, I tell thee, Peter, the cock shall not crow this day, until thou shall thrice deny that thou knowest me.
And he said unto them, When I sent you forth without purse, and wallet, and shoes, lacked ye anything? And they said, Nothing. 36 And he said unto them, But now, he that hath a purse, let him take it, and likewise a wallet; and he that hath none, let him sell his cloak, and buy a sword. 37 For I say unto you, that this is which is written must be fulfilled in me, And he was reckoned with transgressors: for that which concerneth me hath fulfilment. 38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough.<\/p>\n

Comments<\/p>\n

The day of unleavened bread came.This day began on Thursday at sundown and ended on Friday at sundown. The passover meal was eaten on Thursday night. The crucifixion of Christ occurred on Friday. Luke says it was the day of Preparation and the sabbath was beginning (Luk. 23:54-55<\/span>). Mark says that it was the day of Preparation; that is, the day before the sabbath (Mar. 15:42<\/span>). John calls it Preparation of the passover (Joh. 19:14<\/span>). John was speaking of those Jews who didnt want to enter the judgment hall and become defiled, making them unable to eat the feast, meaning not the passover itself but the feasts of that entire week. They apparently had no thought of being defiled by their murderous plot to destroy the Son of God. Johns reference makes it clear that the word passover was sometimes used synonymously with the expression the feast of unleavened bread. Luke also adds that after the burial of the body of Jesus, the women prepared the spices and rested on the sabbath (Luk. 23:55<\/span>). John calls it a high sabbath because it was the sabbath of this passover week. (Joh. 19:31<\/span>).<\/p>\n

Go make ready for us the passover.Peter and John were given the task of preparing the passover meal for Jesus and His apostles. Jesus gave them detailed directions which they were to follow. Did this indicate His supernatural knowledge or had He previously spoken to the master of the house about the place where He and His disciples were to keep the feast? We are well aware of the fact that the Scriptures indicate that Jesus knew all things. Some of the things in the account suggest that Jesus had already contacted the owner of the house. Peter and John were to say, Where is the guest chamber where the Teacher is to eat the passover with His disciples? They were shown the large upper room, and they prepared for the passover.<\/p>\n

And when the hour was come, He sat down and the apostles with Him.This was not a hurried meal as some have suggested, but the regular passover at the regular time. Jesus had His heart set on keeping this passover because it was soon to be fulfilled in the kingdom of God.<\/p>\n

until it be fulfilled in the kingdom of God.Is this a reference to the eternal kingdom of Godheaven itselfor to the church? The slaying of the passover lamb looks forward to the sacrifice of Christ, the Lamb of God. The Lords Supper, which was instituted at this particular passover feast, looks back to His crucifixion and forward to His coming again. It would seem, therefore, that this is a reference to the kingdom which began on the day of Pentecost; that is, the church.<\/p>\n

and he received the cup.This was the passover cup. He said, Divide this among yourselves, for He would not eat again of the fruit of the vine until the kingdom of God should come; that is, the church.<\/p>\n

He took the bread.Having pointed out the significance of the passover, Jesus instituted the Lords Supper by taking the bread and pointing out that it represented His body which was given for them. They were to eat it in remembrance of Him. After the supper, He took the cup and said, This is the new covenant in my blood, which is poured out for you. The new covenant was sealed in the blood of Christ. Its blessing, the remission of sins, was made available through the shedding of His blood (Mat. 26:28<\/span>). Paul calls it a cup of blessing because it represents the remission of sins. He also calls it a cup which we bless because we praise God for the thing which He did for us. It is a participation in the remission of sins through the blood of Christ (1Co. 10:16<\/span>). See Studies in First Corinthians, Pgs. 187191 and 208212.<\/p>\n

the hand of him that betrayeth me.When Jesus indicated that the traitor was in their midst, the disciples began to wonder which one it was. Even Judas dared ask, Is it I, Rabbi? (Mat. 26:25<\/span>) Did he assume that this would keep Jesus from knowing that he had already bargained to betray Him to the enemy for 30 pieces of silver?<\/p>\n

which of them was accounted to be greatest.Judas was not the only one who had mistaken notions about the kingdom of Christ. James and John had attempted to use family influence to gain a special position in that kingdom, but apparently all of them were wondering which one was to be the greatest. This attitude characterized the kings of the Gentiles, not the servants of the Lord. He was in their midst as one who serves; to be humble like Him was to be great.<\/p>\n

I appoint unto you the kingdom.Even though the task He had for them was to be performed with genuine humility, it was actually great. They were to sit at His table in His kingdom as His honored servants. The parable of the Pounds indicates that this is the church. The work of that kingdom was to be carried on through His inspired apostles.<\/p>\n

thrones judging the twelve tribes of Israel.See also Mat. 19:28<\/span>. Paul mentions the authority that the Lord gave to the apostles (2Co. 10:8<\/span>). The twelve tribes of Israel represent the church, for Paul indicates that the believers are the Israel of God (Gal. 6:16<\/span>). Their activity was to be carried on during the regeneration; that is, during the period when men become new creatures through obedience to the gospel which they preached (Tit. 3:3-5<\/span>). In this Christian age, Christ exercises authority through His apostles. The New Testament is the record of the judgment of that court. It is as binding on the followers of Christ as the words spoken by Him in person.<\/p>\n

Satan asked to have you.Satan desired to sift all the apostles as one would sift wheat to separate it from the chaff. This may suggest that he believed that all of them were chaff just as Judas had demonstrated himself to be. But Jesus said to Simon Peter that he had made supplication for him that his faith fail not. While His prayer did not prevent Peters denial, it did leave the way open for him to return to the Lord. Long after this experience, Peter wrote these words, For hereunto were you called: because Christ also suffered for you, leaving you an example that you should follow in his steps: who did no sin (1Pe. 2:21-22<\/span>).<\/p>\n

both to prison and to death.Paul had something to say about presumptuous boasting: Wherefore let him who thinketh he standeth take heed lest he fall (1Co. 10:12<\/span>). No doubt Peter was sincere when he said to Jesus that he would go with Him both to prison and to death but he had not reckoned on the trial through which he was soon to go.<\/p>\n

lacked ye anything.The first mission of the apostles had been to the lost sheep of the house of Israel. They were to be shown hospitality by their own Jewish brethren. It was not necessary for them to take extra clothing or provisions for that journey. The first mission had been a training experience for them. Now they were being sent out into the whole wide world with the gospel. They were to face hardships of every sort. They would have to protect themselves against enemies. That is why Jesus said, He that hath none let him sell his cloak and buy a sword. This, of course, did not mean that they were to go out and wage war. It did mean, however, that they would face situations in which it would be necessary for them to protect themselves. When they showed the Lord the two swords which they had, He said, It is enough. Two swords would afford them some protection, but certainly would not equip them to wage literal warfare. They were to fight the good fight of the faith, preach the gospel of Christ, and tell the world torn by strife and faction about the Prince of Peace.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(7-13) Then came the day of unleavened bread.<\/strong>See Notes on Mat. 26:17-19<\/span>; Mar. 14:12-16<\/span>. St. Luke, like St. Mark, writing for Gentiles, adds the explanatory note, when the Passover must be killed, or, better, sacrificed.<\/em> (Comp. Christ our Passover was sacrificed for us, in 1Co. 5:7<\/span>.)<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

PERIOD EIGHTH.<\/p>\n

<\/strong><\/p>\n

THE SUFFERING, Luk 22:7<\/span> to Luk 23:56<\/span>.<\/p>\n

121. JESUS PREPARES TO KEEP THE PASSOVER, Luk 22:7-13<\/em><\/span><\/em> .<\/p>\n

<\/em><\/p>\n

Compare notes on Mat 26:17-19<\/span>; Mar 14:12-16<\/span>.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘And the day of unleavened bread came, on which the passover must be sacrificed.’<\/p>\n

Note here how Passover can be called ‘the day of unleavened bread’ even though it is the day before ‘the Feast of Unleavened Bread’ began. This was because it was the day for removing unleavened bread from their houses. On this day they would ensure that any remaining leavened bread had been removed, so that the period of being free from leaven could begin. Luke is thus stressing the connection of the Feast with what is about to happen. The sinless Lamb of God Who had come to take away the sins of the world (Joh 1:29<\/span>; 1Co 5:7<\/span>) had come to be offered up. His hour had come.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Jesus Advances To The Guest-chamber (22:7-38).<\/p>\n

<\/strong><\/p>\n

It is no coincidence that near the beginning of Luke’s Gospel there was no room for Jesus in the ‘kataluma’ (Luk 2:7<\/span> – place to stay, guestchamber), but now that He is to be offered up, such a room (kataluma) is to be made available for Him (Luk 22:11-12<\/span> below). He is advancing, from the manger to the cross. He is coming towards the fulfilment of His lifework, and in this guestchamber He will participate in His last Passover which will be for ever the symbol of His death, and will prepare His disciples for what lay ahead.<\/p>\n

It was now 14th of Nisan, the day of the sacrifice of the Passover lamb, and Peter and John were to prepare for the Passover, which would require the provision of bread and bitter herbs, of suitable wine and the necessary slaughter of the lamb in the Temple, which would then be brought to the kataluma to be roasted and eaten. Most of these provisions would possibly in this case be provided by the room owner who would receive the fleece and vessels used at the Feast as ‘payment’ for his kindness for allowing the use of the room for the feast. It would not be seen as appropriate for the room to be paid for when it was being used for such a sacred purpose. Rent could not be charged for such usage in Jerusalem during the Passover. But whatever service he performed the slaying of the Passover lamb had to be carried out ‘personally’ on behalf of the group on whose behalf it was offered, which was why the two leading Apostles were called on to do it.<\/p>\n

Some see here a conflict with John’s Gospel, which they claim teaches that this meal did not occur on Passover eve, but on the previous evening. But that is due to their misinterpretation of certain language of John which is ambiguous. Once his language is understood John in fact also teaches that the last supper was the Passover meal. We shall now consider this in an Excursus for those who are concerned about it.<\/p>\n

EXCURSUS.<\/p>\n

The Passover – Was the Last Supper the Passover Meal?<\/p>\n

<\/strong><\/p>\n

The Passover was the great Jewish festival which commemorated the slaying of the firstborn in Egypt, and the following exodus from Egypt of the Israelites (Exo 12:24-27<\/span>), together with those who joined themselves with them (the ‘mixed multitude’) and became Israelite by adoption (Exo 12:38<\/span>). The passover lambs\/kids were slain on the afternoon of the 14th Nisan (roughly March\/April), after the daily sacrifice, which was normally offered in mid-afternoon. But by the time of Jesus this offering was put back towards noon on the day of the Passover in order to leave time for the slaying of the passover lambs, which had to be slain in the Temple area in great numbers. The Passover meal was eaten in the evening (the commencement of 15th Nisan, for the Jewish day began at sunset). There was a specific pattern followed at the meal, although variations within that pattern were allowed. The celebration of the Passover was connected with the seven day feast of Unleavened Bread which by this time was so closely linked with the Passover that the whole eight days of the feast could be called either The Passover (Luk 22:1<\/span>) or Unleavened Bread (Mar 14:12<\/span>). This specific link with the Passover, which was there from earliest times, is confirmed by Josephus, the Jewish first century AD historian.<\/p>\n

It was celebrated in Jerusalem in smallish groups (ten males or more) in individual houses within the city bounds, each group having a lamb. (Bethphage was one of the places that marked the outer limit). The lambs were slain within the Temple area, which confirms that they were sacrificial offerings. Movement during the evening was restricted to a limited area, although Gethsemane came within that area. Jews living within a reasonable distance were expected to gather in Jerusalem for the feast, and even those who lived far afield among the Gentiles (the Dispersion) made great efforts to attend. Thus Jerusalem might contain around 200,000 or more people at Passover time (Josephus’ estimate of 3,000,000 is almost certainly exaggerated. It would not have been possible to sacrifice sufficient lambs to meet his figures within the restricted Temple area in such a short time).<\/p>\n

The Passover meal would begin with the ritual search by lamplight for any leavened bread which may have been overlooked (leaven was forbidden at the feast) and the Passover meal would then be eaten reclining. It included the symbolic elements of roasted lamb, unleavened bread, bitter herbs, some other condiments and four cups of red wine mixed with water, each coming at specific points. The first cup was drunk with a blessing (Luk 22:17<\/span> probably refers to this cup, although some refer Luke’s reference to the second cup), followed by the washing of hands by dipping in water. Some of the herbs would then be dipped in salt water and given out After this the eating surface would be cleared, and the second cup would be filled. This too would be blessed.<\/p>\n

Before the drinking of the second cup the story of the original Passover was recounted in a dialogue between father and eldest son (or if necessary suitable substitutes). At this stage the Passover meal would be brought back to the table and each of its constituents explained. It is quite possible that one question would be (as it was later) ‘what means this bread?’ The reply was ‘this is the bread of affliction which our fathers ate when they were delivered from the land of Egypt’.<\/p>\n

After these explanations the second cup would be drunk, accompanied by the singing of part of the Hallel (special Psalms), and then there would be a further dipping of the hands in water. After this came the breaking of one or two of the unleavened cakes, which was  followed<\/em>  by the giving of thanks. Pieces of the broken bread with bitter herbs between them were dipped in a mixture and handed to each of the company (see Joh 13:26<\/span>), and it would appear that then the company would themselves dip bread and herbs into the mixture (Mat 26:23<\/span>; Mar 14:20<\/span>). This was the real beginning of the actual Passover meal. The Passover lamb would now be eaten. Nothing was to be eaten thereafter, although in later times the eating of a final piece of unleavened bread followed. After a third dipping of hands in water the third cup was drunk, again accompanied by a blessing. This cup was considered of special importance. The singing of the Hallel was completed with the fourth cup (see Mat 26:30<\/span>; Mar 14:26<\/span>), and this was followed by prayer. It must be remembered that this was a feast and not a service so that eating and general conversation would be taking place throughout, except at the solemn moments.<\/p>\n

It is quite clear that the first three Gospels (the Synoptic Gospels) show the Last Supper of Jesus to be the Passover meal. Jesus sent two of His disciples (Peter and John – Luk 22:8<\/span>) to ‘prepare the Passover’ (the lamb, the unleavened bread, the bitter herbs, the wine, etc), so that He could ‘eat the Passover with His disciples’ (Mar 14:12-15<\/span> and parallels). It was probably one of these who went to the Temple area with the lamb for slaying. The room was ‘furnished and ready’ which may mean that the owner had provided what was necessary. We are told that they ate the meal reclining (Mat 26:20<\/span>; Joh 13:23<\/span>) as would be expected at the Passover meal.<\/p>\n

It is possible that the breaking of bread by Jesus ‘after He had given thanks’ was the same as the breaking of bread at the feast but if so it is noticeable that Jesus gave thanks beforehand because He was enduing it with a new meaning . It could, however, have been that Jesus introduced a second breaking of bread, establishing a new pattern with a new significance. ‘This is my body’ parallels ‘this is the bread of affliction which our fathers ate’. In the latter case it was clearly symbolic, a partaking with the fathers, as it were, in their affliction, but with a real sense of participation. Thus the former is also to be seen as symbolic, a partaking with Jesus, as it were, in His sufferings and their consequence, again with a real sense of participation. The wine which Paul calls the ‘cup of blessing’ (1Co 10:16<\/span>), was probably the third cup given a new significance.<\/p>\n

Some have argued that it could not have been the Passover meal. They have argued:<\/p>\n

1) A trial would not have been held on Passover night.<\/p>\n

2) The disciples would not have borne arms on that night.<\/p>\n

3) Simon of Cyrene would not have been ‘coming in from the country’ the following morning.<\/p>\n

4) Some Synoptic passages are inconsistent with it e.g. Mar 14:2<\/span><\/p>\n

However these arguments are not convincing, because 1) Passover time, while the pilgrims were still in the city, might be considered precisely the time when a ‘false prophet’ should be executed in order that ‘all Israel might hear and fear’ (Deu 17:13<\/span>). It would be seen as a sacred duty to do it at such a time, and to contribute to the feast, which may well have been why the opposition had hotted up. And as far as they were concerned it was also the best time for involving the secular authorities with their Roman soldiery so as to cover themselves in the eyes of the people, for at Passover extra soldiers were in attendance in Jerusalem. Furthermore the whole affair was to be carried out in haste because Judas’ information made it possible for it to be done secretly while Jesus was there available. They had been seeking such an opportunity for some time, and dared not miss it.<\/p>\n

2) Mar 14:2<\/span> merely expresses the plan of the authorities. Like all plans it was subject to change if circumstances demanded. All good plans are subject to alteration due to circumstances. Mark may simply have been bringing out that in the end they were powerless to do it in the way that they wanted. Furthermore some suggest translating ‘feast’ as ‘festal crowd’ rather than ‘feast day’ which is quite possible, which then removes the supposed problem altogether.<\/p>\n

3) There was no prohibition of arms being carried at the Passover.<\/p>\n

4) ‘Coming in from the country’ need not necessarily indicate that Simon had been outside the prescribed limits, and indeed he may not have been a Jew. Besides it would always be possible that he had been delayed by some cause beyond his control so that he had arrived late for the Passover, which could be why it was mentioned<\/p>\n

But this immediately faces us with a further problem. It is argued that Joh 18:28<\/span> (‘so that they might not be defiled but might eat the Passover’) seems to suggest that Jesus died at the same time as the Passover sacrifice because his enemies had not yet eaten the Passover. That would mean that the scene in John 13<\/span> occurred on the night before the Passover feast. Yet as we have seen the other Gospels make clear that Jesus officiates at the Passover feast (Mar 14:12<\/span>; Luk 22:7<\/span>), and there can be no doubt that both are depicting the same feast.<\/p>\n

However what must be borne in mind here is that Joh 18:28<\/span> may be speaking of ‘the Passover’, not as meaning the Passover feast itself on the evening of the 15th of Nisan, but in a general sense as including the whole seven day feast (compare Luk 2:23<\/span> where ‘the feast of the Passover’ is clearly the seven days of the feast and Luke’s use in Luk 22:1<\/span>), so that ‘eating the Passover’ may refer to celebrating the whole eight days, and to participating in other special sacrifices, as well as to the continual feasting during the week (unleavened bread had to be eaten throughout the week and there would be thank-offerings as well). It may well therefore not refer to the actual Passover celebration, in which case there is no contradiction. They would need to be ritually pure in order to continue enjoying the remainder of the feast.<\/p>\n

We can compare with this how in 2Ch 30:22<\/span> the keeping of the Feast of the Unleavened Bread (Luk 22:13<\/span>), which includes the Passover (Luk 22:15<\/span>), is described as ‘eating the food of the festival for seven days’.<\/p>\n

Against this, however we should note that ‘to eat the Passover’ does at least include eating the Passover supper in the Synoptics (Mat 26:17<\/span>; Mar 14:12<\/span>; Mar 14:14<\/span>; Luk 22:8<\/span>; Luk 22:11<\/span>; Luk 22:15<\/span>). However, that does not necessarily tie the escorts of Jesus to using it in the same way after the Passover supper has passed.<\/p>\n

Alternately it has been suggested that in fact the men involved had been so taken up with the pursuit of Jesus into the night as a result of Judas’ unexpected offer to lead them to Jesus in a place where he could be taken without fear of the people, that they had not yet had time to complete their Passover meal. We only have to consider the facts of that night to recognised how involved their night had been! They may well have been disturbed in the middle of their Passover meal and have convinced themselves that such a delay was justified in order to deal with Jesus at what was clearly a crucial moment. The false prophet had to be dealt with. Once they had dealt with Him they could then go home to finish eating their Passover, which had been suddenly delayed for reasons of state and religion, with contented minds. Thus they would need to retain their ritual purity both for that day and for the remainder of the week.<\/p>\n

In the same way John’s reference to ‘the preparation of the Passover’ or ‘the Friday of the Passover’ (paraskeue tou pascha can mean either) (Luk 19:14<\/span>) can equally be seen as referring to the ‘preparation’ for the weekly Sabbath occurring during Passover week, i.e. the Friday of Passover week at whichever point it occurred, as it certainly does in verse Luk 19:31<\/span>. This would mean that it did not necessarily refer to the day of the preparation of the Passover feast itself. Basically the word paraskeue did mean ‘Friday’ as well as ‘preparation’ (as in Greek it still does) and the term Passover (pascha) was used to describe the whole festival. If this be the case by ‘the Friday of Passover week’ John is not necessarily suggesting that Jesus died at the same time as the Passover lamb.<\/p>\n

Another alternative answer works on the basis that not all Jews celebrated the Passover on the same day. We do know, for example, that the Essenes had their own calendar to which they rigidly adhered, and forbade their members to follow the orthodox calendar, and they would therefore celebrate the Passover on a different day from the priests. And there are some grounds for suggesting that Galileans, an independent lot who were looked on by Judeans as somewhat unorthodox, may well have celebrated the Passover a day earlier than Judeans. Thus it may be that Jesus and His disciples, who were Galileans, followed this Galilean tradition, if it existed, and celebrated the Passover a day earlier than the Judeans.<\/p>\n

A further possibility that has been suggested is that in that particular year the Pharisees observed the Passover on a different day from the Sadducees, due to a dispute as to when the new moon had appeared that introduced Nisan, with arrangements being made for Passover sacrifices on both days. This is thought to have happened at least once around this time. If this were the case Jesus would have been able to observe the feast of the Passover with His disciples and then die at the same time as the Passover sacrifices.<\/p>\n

The suggestion that John was either mistaken or changed the day for theological purposes is the least likely of any explanation. The early church was far too well aware of the fact that the Last Supper was ‘the Passover feast’ for such a change to be accepted. It would have become a firm part of the tradition, and John would no doubt have had this firmly pointed out to him by his ‘backers’ if they had thought that he was saying otherwise (Luk 21:24-25<\/span>). We must not assume that the leaders of the early church were gullible and unwilling to speak their minds, even to John. Nor does John emphasise anywhere in his Gospel that Jesus died at the same time as the Passover lamb. Had this been his intention he would surely have drawn attention to it more specifically.<\/p>\n

It thus seems clear that the suggestion of a contradiction between the Synoptics and John’s Gospel in the end simply arises from a misunderstanding of Johannine terminology.<\/p>\n

End of EXCURSUS.<\/p>\n

Having examined the Passover problem in the excursus we will now return to the passage in hand. In this passage Jesus gives directions for the preparation of the Passover feast.<\/p>\n

Analysis of 22:7-13.<\/p>\n

a <\/strong> The day of unleavened bread came, on which the passover must be sacrificed (Luk 22:7<\/span>).<\/p>\n

b <\/strong> And He sent Peter and John, saying, Go and make ready for us the passover, that we may eat (Luk 22:8<\/span>).<\/p>\n

c <\/strong> And they said to Him, “Where will you that we make ready?” (Luk 22:9<\/span>).<\/p>\n

d <\/strong> And He said to them, “Behold, when you are entered into the city, there a man will meet you bearing a pitcher of water, follow him into the house into which he goes” (Luk 22:10<\/span>).<\/p>\n

c <\/strong> “And you shall say to the master of the house, ‘The Teacher says to you, Where is the guestchamber, where I shall eat the passover with My disciples?’ ” (Luk 22:11<\/span>).<\/p>\n

b <\/strong> “And He will show you a large upper room furnished, there make ready” (Luk 22:12<\/span>).<\/p>\n

a <\/strong> And they went, and found as He had said to them, and they made ready the passover (Luk 22:13<\/span>).<\/p>\n

Note how in ‘a’ the day came on which the Passover was to be sacrificed, and in the parallel they made ready the Passover. In ‘b’ they were to go and make ready, and in the parallel the room is described where they are to make ready. In ‘c’ they question Jesus as to where they are to make ready, and in the parallel they question the master of the house as to where they are to make ready. Centrally in ‘d’ they find the place by following a man carrying a pitcher of water.<\/p>\n

This central placing brings out that this symbol is intended to be significant. Only women and the lowest of slaves carried pitchers of water. Thus they are to follow one who is represented as the lowest of slaves, but who is bearing the water of life. In the context of what Jesus is about to say (Luk 22:26-27<\/span>) the symbolism is clear. The One Who supplies living water (Isa 55:1-2<\/span>) is also the humble Servant of the Lord (Isa 52:13<\/span> to Isa 5:12<\/span>). As a result of what Jesus will do, just as they follow this man, walking in humility and bearing water, so are they also to follow Jesus, both in humble service and in bearing the water of life. For there was a very real sense in which life would flow from that room where the new covenant was proclaimed (compare Ezekiel 47<\/span>).<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

The preparations for the Passover meal:<\/p>\n

v. 7<\/strong>. Then came the Day of Unleavened Bread, when the Passover must be killed.<\/strong><\/p>\n

v. 8<\/strong>. And He sent Peter and John, saying, Go and prepare us the Passover that we may eat.<\/strong><\/p>\n

v. 9<\/strong>. And they said unto Him, Where wilt Thou that we prepare?<\/strong><\/p>\n

v. 10<\/strong>. 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 goeth in.<\/strong><\/p>\n

v. 11<\/strong>. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guest-chamber where I shall eat the Passover with My disciples?<\/strong><\/p>\n

v. 12<\/strong>. And he shall show you a large upper room furnished; there make ready.<\/p>\n

<\/strong> It had been the custom of the Lord, as a member of the Jewish Church, to celebrate the Passover regularly. When therefore the day came, on the evening of which the Passover meal was held, the disciples came to Jesus with the question whether they should do as they were accustomed to do in the years gone by. Jesus commissioned two of His disciples, Peter and John, to act as His representatives in preparing everything for the meal to be held on that Thursday evening. Upon their inquiry as to the place where they should prepare, He gave them explicit directions. See Mat 26:17-19<\/span>; Mar 14:12-16<\/span>. Coming into the city from Bethany, very likely through the Sheep Gate, they would meet a man coming toward them bearing a vessel, a jug, or pitcher, of water; him they should follow to the house into which he would enter. To the master of that house they should make known their wants, asking him for the location of the guest-chamber, the dining-room, where He might eat the Passover-meal with His disciples. The man would thereupon show them an upper room, a flight of stairs up, all furnished with sofas and pillows for such a meal: there they should prepare. The owner of this house is generally assumed to have been a friend, a believer, a disciple of Jesus. Both the authority of Jesus and His divine omniscience are here brought out.<\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

Luk 22:7-13<\/span> . See on Mat 26:17-19<\/span> ; Mar 14:12-16<\/span> . Luke names<\/em> the disciples, and makes Jesus<\/em> take the initiative. The latter is a quite immaterial difference; the former is a more precise statement of the later tradition, in respect of which a special tendency is assumed (Baur supposes that the two are intended to represent the Judaism of the older apostles).<\/p>\n

] there came<\/em> , there appeared<\/em> the day. Comp. Luk 5:35<\/span> , Luk 23:29<\/span> ; Act 2:20<\/span> , and elsewhere. [248]<\/p>\n

<\/em><\/strong> <\/em><\/strong> <\/em><\/strong> ] not <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> again, as in Luk 22:1<\/span> , because the latter denotes the whole festival, not the single day of the feast (in opposition to Wieseler, Synopse<\/em> , p. 397).<\/p>\n

Luk 22:11<\/span> . ] a future with the force of an imperative: and ye shall say<\/em> .<\/p>\n

.] See, on such pleonastic combinations, Bornemann in loc.<\/em> ; Lobeck, Paralip.<\/em> p. 536 f.; also Valckenaer, Schol.<\/em> p. 264 f.<\/p>\n

[248] Paschke is in error when he says, in the Theol. Quartalschr<\/em> . 1851, p. 410 ff., that means here: he came near<\/em> ; and that at Mat 26:17<\/span> , Mar 14:12<\/span> , means: on the day before<\/em> the Passover. Moreover, Ewald ( Gesch. Chr.<\/em> p. 459 f.) decides that, in so far as the words of Luke are concerned (not also of Matthew and Mark), the day before<\/em> the Passover might be meant. But by . . ., as well as by the further course of the narrative, the day is definitely enough indicated as the same as in Matthew and Mark.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

2. The Preparation of the Passover (Luk 22:7-13<\/span>)<\/p>\n

(Parallel to Mat 26:17-19<\/span>; Mar 14:12-16<\/span>.)<\/p>\n

7Then came the day of unleavened bread, when the passover must be [had to be] killed. 8And he sent Peter and John, saying, Go and prepare us the passover, that we 9may eat. And they said unto him, Where wilt thou that we prepare? 10And 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. 11And ye shall say unto the goodman [master] of the house, The Master [Teacher] saith unto thee, Where is the guestchamber [], where I shall [may] eat the passover with my disciples? 12And he shall shew you a large upper room furnished: there make ready [prepare the passover<\/em>]. 13And they went, and found as he had said unto them: and they made ready the passover.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

Luk 22:7<\/span>. When the Passover had to be killed<\/strong>, .It is really an enigma how one could ever have found in this chronological datum of Luke, and in the words of our Lord, Mat 26:18<\/span>, a ground for the entirely unprovable conjecture that our Savior ate the Passover a day earlier than other Israelites. Upon every impartial person the beginning of this Pericope makes far more the impression that Luke speaks here of the definite day on which, according to the appointment of the law, the Passover lamb had to be slaughtered. Only on this day was the question of the disciples, Mat 26:17<\/span>, perfectly natural; moreover, the beginning of the discourse at table, preserved by Luke alone, Luk 22:15<\/span>, shows that our Lord attributes to this very Passover an especially high significance. As to the rest, it is not here the place to enter into detailed discussion as to the actual day of our Lords death. Be it only granted to us to express our convictionthe result of special and repeated investigationthat as well according to the Synoptics as according to John, our Lord, on the 14th Nisan, at the same time with the other Jews, and at the time appointed by the law, ate the Passover, and on the 15th suffered the death on the Cross. We believe that the grounds for this view in Wieselers Chronolog. Synopse<\/em>, p. 339 seq.<\/em>, have been, it is true, controverted by Bleek, Tischendorf, and others, but not refuted; and that, moreover, there is just as little reason for placing the meal, John 13<\/span>, on Wednesday evening (Wichelhaus), as (Krafft, Chronologie und Harmonie <\/em>der<\/span><\/em> 4<\/span> Evangelien<\/em>, Erlangen, 1848, p. 125) to speak of two meals, and to transfer this evening to the 12th and 13th Nisan. The objections, which even after the powerful demonstration of Wieseler, may be raised from an entirely different stand-point against the view accepted by us, are not unknown to us; but we believe that these, at all events, are of infinitely less importance than the difficulties in which one involves himself if he assumes in this particular an irreconcilable discrepancy between John and the Synoptics. Respecting the Passover controversy of the ancient church, and its relation to the chronology of the Passion Week, comp. Riggenbach, l.c.<\/em>, p. 635 seq.<\/em>, where at the same time the most recent literature on this question is given. See<\/em> also: Der Tag des letzten Paschamahles Jesu Christi, ein harmonistischer Versuch<\/em>, by Serno, Berlin, 1859.<\/p>\n

Luk 22:8<\/span>. And He sent Peter and John.<\/strong>According to the more detailed account of Matthew and Mark, the disciples themselves first began to speak to our Lord of the Passover meal, apparently on Thursday morning, at Bethany. Perhaps the Master was now more silent than of old; of the feast, without doubt, He did not speak, and this mysterious fact, as well as also the sight of numerous pilgrims to the feast, very naturally occasioned the disciples to ask the question: , … That our Lord would eat the Passover on that day on which it must<\/em> be slaughtered they tacitly presuppose, and perhaps had not spoken even earlier of it only because the prophecy of death, Mat 26:2<\/span>, has filled their hearts more than the thoughts of the feast, or because they already have a dark presentiment that this Passover would be something entirely different for them from what any earlier one had ever been; or because they were expecting a direct intimation from Jesus Himself before they betook themselves to the capital, whither He Himself yesterday, for the first time, had no longer gone. If we compare Luke with the other Synoptics, we may then unite the accounts thus: that at a preliminary inquiry of the as to the , our Lord gives Peter and John a definite command to go away to prepare the Passover; whereupon then they now repeat with more definiteness the natural inquiry as to the , and now receive the mysterious direction in reference to the man with the pitcher of water, which Matthew does not give account of. It is still simpler, if we, with Tischendorf, and others, read , and explain the fact thus: that, Luk 22:9<\/span>, the question is really brought up afterwards, which, strictly speaking, ought to have been stated before the command, Luk 22:8<\/span>.<\/p>\n

Luk 22:10<\/span>. There shall a man meet you.<\/strong>In Mark and Luke we have the more special account of the condition in which they would find the furnished upper room, without however their statement being in conflict with the general one of Matthew. Our Saviour gives His disciples a similar token to that which Samuel once gave Saul, 1Sa 10:2-5<\/span>.A man.<\/strong>Although he is here represented as occupied in a menial service, comp. Deu 29:11<\/span>; Jos 9:21<\/span>, we have not necessarily to understand a slave (Sepp even knows that it was a slave of Nicodemus), but in general only a person of the lower classes; the pitcher, the carrying of water, point possibly to domestic preparation for the coming Passover; and would in this case in a certain measure concur as a proof that we have here to do with the ordinary Passover day. Luke has more exactly for the of Mark: He will so meet you, so come together with you, that you will go one way with him.<\/p>\n

Luk 22:11<\/span>. Ye shall say to the master of the house.<\/strong>Not a prophetic but an imperative future. . a pleonastic expression not unusual with the Greeks, especially in the more familiar style.The Teachersaith.<\/strong>The remarkable words, Mat 26:18<\/span> : My time is at hand, are omitted in Mark and Luke, while they on the other hand render the address to the master of the house in the form of a question. , diversorium<\/em> (Luk 2:7<\/span>), then also cnaculum<\/em>. See<\/em> the LXX, in 1Sa 9:22<\/span>. is here, at all events, spurious, and might also be very well dispensed with in the parallel passage in Matthew.<\/p>\n

Luk 22:12<\/span>. And he<\/strong>, , according to Mark .The man with the pitcher of water has now accomplished his service, and the master of the house now comes in his place. The direction which the disciples receive is so precise that it does not leave them one uncertainty remaining. They will find an upper room, (which reading appears to deserve the preference above that of the Recepta<\/em>, , and even above that commended by Tischendorf after B., M., S., )=, an upper chamber, used often as a place of prayer and assembling. Comp. Act 1:13<\/span>. This great hall () is moreover , furnished with pillows, stratis tricliniis<\/em>, and so, according to Mark, already , so that there would need no further loss of time for the purpose of putting the hall in good order.<\/p>\n

Luk 22:13<\/span>.And they went.<\/strong>We may assume that the way of the apostles led through the water-gate (Neh 8:1<\/span>), past the Pool of Siloam, which as is known furnished almost the whole city with water, and that they there also met the man with the pitcher of water. Yet there was a spring also in the neighborhood of Cedron; therefore it is remarkable that our Lord does not give them the least specification as to the way which they had to take, but only tells them what should meet them on the way. From Mar 14:17<\/span>, it seems to be the fact that the two, after having punctually fulfilled the duty enjoined on them, returned back to the Master, and that He entered the Passover hall with all the Twelve.<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. It belongs to the Divine decorum of the history of the Passion, that our Lord celebrates the Passover at Jerusalem, at the time appointed by the law. Had not to-day been the legally-appointed evening of the feast, on which every Israelite was under obligation to eat the Passover lamb, there would have been properly no ground for at this particular time entering the capital, in which, as was well known to Him, His enemies were watching for Him. But now literally the way of obedience has led Him to death, and the last Passover celebration of the Old Covenant coalesces with the institution of the Holy Communion. Inasmuch as He celebrates it in this way, He does away forever with the old Passover, as He did away with circumcision, when it was accomplished on Himself on the eighth day, Luk 2:21<\/span>.<\/p>\n

2. As to the question, how we have to understand the prediction concerning the man who should meet them with the water-pitcher, we have the choice between five possible opinions:Invention, accident, previous concert, revelation, supernatural knowledge. That it is an invention (De Wette, Strauss, Meyer), is wholly unproved. The analogy with Samuel proves nothing. It would, moreover, have been incomprehensible to what purpose a trait apparently so insignificant should have been invented for the history of the Passion. To understand accident is forbidden, as well by the precision of the prediction as by its exact accomplishment. Previous concert (not only Paulus, but also Olshausen, Kern, Krabbe, Neander, Braune, in a certain measure, also Lange) is certainly in itself not impossible. It is unquestionably conceivable that our Lord had already arranged this matter with a secret friend in the city. However, the tone of the command, the analogy with 1Sa 10:2-5<\/span>, and the similarity to what happened at His public entry with respect to the ass-colt, appear to indicate that we have here rather to understand something supernatural. With the ordinary prophet we should be able here to assume a momentary revelation, by means of which before his enlightened view the limits of time and space vanished; with the Lord, however, we can here see nothing less than the activity of the same Divinely human knowledge by which He was rendered capable of discovering all which He must fathom for the accomplishment of His holy intent. To find even in this case a manifestation of such knowledge can have nothing strange, if we bear in mind the entirely unique importance which just this Passover celebration had for our Lord as well as for His disciples. Without doubt, our Lord made the acquaintance of the designated host in a natural way, but by His Divine knowledge He is assured that this friend will be immediately ready and in a condition to receive Him, and that his servant has just now to-day gone out to the spring before the city in order to bring water. Thus, in the manner in which our Lord, as the Good Shepherd, prepares for His own a table in the presence of their enemies, there is displayed an admirable knowledge of the human heart, of a definite locality, of an apparently casual arrangement.<\/p>\n

The view that our Saviour designedly gave this command in so mysterious a form, that the place of the celebration might remain unknown to Judas, and that He might therefore be able to spend the evening entirely unobserved with His own (Theophylact, Neander), cannot indeed be mathematically proved, but yet is by all means probable on internal grounds; the result, moreover, showed that in consequence of this arrangement the traitor was not able to carry out his plan until later in the night. At all events, this embassy was for John and Peter an exercise in faith and in obedience; they had to learn therefrom to follow our Lord even blindly, even when they did not see the purpose of His command, and in the future also to leave the care of their earthly interests unconditionally to Him, under whose high guidance they should never lack for anything, Luk 22:35<\/span>. At the same time, such revelations of the hidden greatness of our Lord might be for them a counterpoise against the depth of humiliation into which He was soon to sink. Without doubt they, afterwards, in dark hours of life, may sometimes have still thought upon this mysterious errand, and looked back to its satisfactory issue.<\/p>\n

3. This whole occurrence is a speaking proof of the greatness of our Lord, even in that which is small and seemingly insignificant. This preparatory measure shows us His immovable composure, which He preserved even in spite of the most certain prospect of death; His holy presence of mind over against the secret plotting of the traitors; but, above all, His wisdom, love, and faithfulness, with which He cares, even to the end, for the training of His disciples, and gives them, even in a slight command, a great lesson for the future. Thus does He remain even to the end in silence, and in speech, in temper, and action, perfectly consistent with Himself, and goes undaunted and quiet as a lamb to the slaughter, at about the same hour in which the Paschal lambs were bought and slaughtered.<\/p>\n

4. Allegorical interpretation of this narrative among the ancients: The water-pitcher, an image of the insipid and burdensome law which the Jews bore; the roomy upper chamber, an image of the abundant room for all whom the Saviour has invited to His spiritual supper, Luk 14:21-23<\/span>; Rev 3:20<\/span>, &c. Juster is the remark of John Gerhard: Christus hac sua prdictione fidem discipulorum confirmare et contra crucis scandalum eos munire voluit, ut magis ac magis intelligerent, nihil temere in urbe magistro eventurum<\/em>. Even because our Lord, like any common Israelite, observes the Passover and voluntarily humbles Himself, does He will that His glory shall shine out in the manner in which He makes ready for this meal.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

The worth of trifles in general and in sacred history, particularly in the history of the Passion.We men are often little in great things, the Saviour is great in little things. Even by His greatness in little things, He shows Himself: 1. The image of the invisible God; 2. the perfect Redeemer of the world; 3. the best Guide of His people; 4. the noblest example for imitation.Our Lord is, even on His last day of earth, faithful to the high principle which He uttered at His first appearance, Mat 3:15<\/span>.Peter and John here also, as often, united. Joh 20:1<\/span>; Act 3:1<\/span>; Act 4:19<\/span>.In every perplexity the disciple may turn to Jesus.Even the man with a pitcher of water must have his place in the history of the Passion.The significance of apparently insignificant and subordinate persons for the carrying out of the counsel of God, for example, 2Ki 5:2<\/span>; Act 12:13<\/span>; Act 23:16<\/span>.There exists more evil but also more good than shows itself to the superficial view.Even in the most corrupted city, Jesus finds hidden friends and knows them.I will come unto him and sup with him.The best in the house of His friends is for the Lord not too good.The obedience of faith is never put to shame.The true disciple of Jesus is faithful not only in the great, but also in the small.He loved His own even to the end, Joh 13:1<\/span>.<\/p>\n

Starke:Nova Bibl. Tub.<\/em>:How shall we prepare and address ourselves to worthy enjoyment of the Paschal lamb of the New Covenant in His feast of love? 1Co 11:28<\/span>.Not our will but Thine, O Lord, be done. Act 21:14<\/span>.God provides His own with habitation and shelter, even though they have nothing of their own in the world. 1Ki 17:9<\/span>.That we find everything in the world as Gods word has said, is an irrefutable proof of the truth and divinity of the Scriptures.Heubner:Notwithstanding His high vocation, Jesus thinks also on the little concerns of love.The disciples obey willingly, without making objections that were very obvious.Besser:In wonderfully beautiful simplicity they did as the Lord had commanded them; that was a true communion temper.Fr. Arndt:1. The signification of the Paschal lamb; 2. the preparation for the same.<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>Luk 22:4<\/span>.Revised Version of the American Bible Union.C. C. S.<\/p>\n

[2]<\/span>Luk 22:4<\/span>., which properly means to betray<\/em>, is only used in the Gospels once of Judas, in the form of its derivative , Luk 6:16<\/span>. Elsewhere the Evangelists speak of him as delivering up the Saviour, leaving the character of the act to speak for itself.C. C. S.]<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

“Then came the day of unleavened bread, when the passover must be killed. (8) And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. (9) And they said unto him, Where wilt thou that we prepare? (10) 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. (11) And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples? (12) And he shall show you a large upper room furnished: there make ready. (13) And they went, and found as he had said unto them: and they made ready the passover. (14) And when the hour was come, he sat down, and the twelve apostles with him. (15) And he said unto them, With desire I have desired to eat this passover with you before I suffer: (16) For I say unto you, I will not anymore eat thereof, until it be fulfilled in the kingdom of God. (17) And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: (18) For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. (19) And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. (20) Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. (21) But, behold, the hand of him that betrayeth me is with me on the table. (22) And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed! (23) And they began to inquire among themselves, which of them it was that should do this thing. (24) And there was also a strife among them, which of them should be accounted the greatest. (25) And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. (26) But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. (27) For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. (28) Ye are they which have continued with me in my temptations. (29) And I appoint unto you a kingdom, as my Father hath appointed unto me; (30) That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. (31) And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: (32) But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. (33) And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. (34) And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. (35) And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing. (36) Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. (37) For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. (38) And they said, Lord, behold, here are two swords. And he said unto them, It is enough. (39) And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.”<\/p>\n<\/p>\n

I have not interrupted the precious narrative, both of the celebration of the Passover, the institution of the Lord’s Supper, and the Redeemer’s divine discourse, both before, and with those services, and after. The account, as here given by Luke, carries on the subject to the moment when the Lord Jesus arose from the table, and went for the last time to the Mount of Olives. But, the Reader must be aware, that numberless incidents beside those which Luke hath here recorded, took place at this memorable season. Here it was, at this table, Jesus delivered in part that sweet discourse which John hath recorded in Joh 14<\/span> ; Joh 15<\/span> , and Joh 16<\/span> of his Gospel. According to my apprehension of those solemn transactions, I conceive that Jesus, viewing the deep sorrow of heart expressed in the countenances of the eleven Apostles, after the traitor was gone out, begun that most blessed Sermon, as related by Joh 14<\/span> . Let not your heart be troubled, etc. And when the Lord had concluded that chapter, he arose, as Luke here describes, and went forth towards the Mount of Olives. And I am inclined to suppose, that, as Jesus was passing along, beholding the rich luxuriant vines which spread their branches on the ground, he continued his discourse, and took occasion to describe himself under this similitude with his people, and then begun at the words John hath recorded in the opening of Joh 15<\/span> , and thus prosecuting his blessed Sermon through the whole to the end of Joh 16<\/span> . And then offered up the prayer Joh 17<\/span> . Whether this be rightly placed, according to order, I venture not to determine. But, certain it is, that somewhere about this time the Lord Jesus preached this farewell Sermon to his dear disciples; and as a dying Father, encircled by his family, the Lord thus took leave of them as a body together. I remember, in the writings of Luther, that highly honored servant of the Lord, concerning this loving Sermon of Jesus, he saith, “Never since the world began was there such a precious, costly, sweet, and heavenly banquet feast conversation and discourse, as this of Jesus’ Supper with his disciples.”<\/p>\n<\/p>\n

The Reader will observe, that I have not ventured to say more on the services of the Passover, and the Institution of the Supper, than barely to point out, according to Luke’s account of it, at what verse the service of the Passover ended, and that of the Holy Supper began. But I leave him to his own meditations on both, under the hope that God the Holy Ghost will unfold and explain to him the whole in order. Christ was here doing away forever the one, and establishing the other. It was the last Passover ever to be observed in the Church of God; for Christ the true Passover was now come; and the shadow of the ordinance wholly ceased. And it was the first Supper in commemoration of Christ’s death, and which was instituted for a perpetual remembrance of the same, until time should be no more. Under the impressions of all these high ideas, and infinitely more than our faculties are competent to conceive, the Lord Jesus abolished the one, and established the other; and enjoined the sweet service of the Supper in those endearing words, This do in remembrance of me!<\/p>\n<\/p>\n

In remembrance of thee! O Lamb of God! I would say in words similar to the Church, as she spake of her beloved Jerusalem; If I forget thee, let my right hand forget her cunning! If I do not remember thee, let my tongue cleave to the roof of my mouth; yea, if I prefer not the meditation of Jesus and Gethsemane above my chief joy! Psa 137:5-6<\/span> .<\/p>\n<\/p>\n

For observations from Luk 22:23-30<\/span> , inclusive, see Mat 26:27<\/span> to the end.<\/p>\n<\/p>\n

On the subject of Peter’s temptation, fall, and recovery, I purpose to gather the whole into one view, in the latter part of this chapter, where we have the circumstances more fully recorded; and offer a few observations. But I would in this place just remark, what a most interesting view is given the Church in this short but striking account of Peter’s danger, and Christ’s all-sufficiency. Think how the Lord’s eye is everlastingly watching over his redeemed. This was an hour of deep sorrow; but Jesus forgets his own sorrows, to attend to the exercises of his tried ones. Satan desired to have Peter, that he might sift him as wheat, Yes! that deadly foe desires to cast the whole Apostles, yea, the whole Church of Christ into hell. Rev 2:10<\/span> . And observe Peter’s, and the whole Church’s safety, I have prayed for thee! Reader! above all things keep this in everlasting view. It is not our prayers, our tears, our strivings, our strength! The devil laughs at the whole, for they are no more than a feather to the wind, in the hour of temptation! Precious Lord! it is thy Advocacy, thy Blood, thy Covenant righteousness, which becomes the security of thy people! And what a sweet thought to every child of God in a trying hour; there is more in Jesus: in point of descryings for his redeemed, than there is of undeservings in all their persons. Jesus hath more to plead in himself and his merit for poor sinners, whom the Father, hath given to him, than all their unworthiness hath to say against them! Reader! never lose sight of this!<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

7 Then came the day of unleavened bread, when the passover must be killed. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 7. The day of unleavened bread, when, &c.<\/strong> ] It must be our care to cast out all filthiness of flesh and spirit (that old leaven) before we communicate,1Co 5:7<\/span>1Co 5:7<\/span> . First throw the baggage into the brook Kidron (the town ditch), and then “kill the Passover,” 2Ch 30:14<\/span> . <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

7 14.<\/strong> ] PREPARATION FOR CELEBRATING THE PASSOVER. Mat 26:17-19<\/span> . Mar 14:12-16<\/span> . Our account is the fullest of the three, related however nearly to Mark’s.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

7.<\/strong> ] <\/strong> is not ‘ appropinquabat<\/em> ,’ but ‘ venit<\/em> .’<\/p>\n

On this whole subject see notes on Mat 26:17<\/span> , and Joh 18:28<\/span> .<\/p>\n

<\/strong> ,<\/strong> the legal time<\/em> of the Passover being sacrificed. So the narrators in the three Gospels evidently intend.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Luk 22:7-13<\/span> . Preparation for the paschal feast<\/em> (Mat 26:17-19<\/span> , Mar 14:12-16<\/span> ).<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

Luk 22:7<\/span> . , arrived. A considerable number of commentators (Euthy. Zig., Godet, Schanz, J. Weiss (Meyer)) render, approached<\/em> ( , Euthy.), holding that Lk. with John makes Jesus anticipate the feast by a day, so finding here one of the points in which the third Gospel is in touch with the fourth.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

Luke<\/p>\n

THE LORD’S SUPPER<\/p>\n

Luk 22:7 – Luk 22:20 <\/strong> .<\/p>\n

Paul had his account of the Last Supper direct from Christ. Luke apparently had his from Paul, so that the variations from Matthew and Mark are invested with singular interest, as probably traceable to the Lord of the feast Himself. Our passage has three sections-the preparation, the revelation of Christ’s heart, and the institution of the rite.<\/p>\n

I. The Preparation.-<\/p>\n

<\/strong> Peculiar to Luke are the names of the disciples entrusted with it, and the representation of the command, as preceding the disciples’ question ‘Where?’ The selection of Peter and John indicates the confidential nature of the task, which comes out still more plainly in the singular directions given to them. Luke’s order of command and question seems more precise than that of the other Gospels, as making our Lord the originator instead of merely responsive to the disciples’ suggestion.<\/p>\n

How is the designation of the place which Christ gives to be understood? Was it supernatural knowledge, or was it the result of previous arrangement with the ‘goodman of the house’? Most probably the latter; for he was in so far a disciple that he recognised Jesus as ‘the Master,’ and was glad to have Him in his house, and the chamber on the roof was ready ‘furnished’ when they came. Why this mystery about the place? The verses before our passage tell the reason.<\/p>\n

Judas was listening, too, for the answer to ‘Where?’ thinking that it would give him the ‘opportunity’ which he sought ‘to betray Him in the absence of the multitude.’ Jesus had much to say to His disciples, and needed the quiet hours in the upper room, and therefore sent away the two with directions which revealed nothing to the others. If He had told the group where the house was, the last supper might never have been instituted, nor the precious farewell words, the holy of holies of John’s Gospel, ever been spoken. Jesus takes precautions to delay the Cross. He takes none to escape it, but rather sets Himself in these last days to bring it near. The variety in His action means no change in His mind, but both modes are equally the result of His self-forgetting love to us all. So He sends away Peter and John with sealed orders, as it were, and the greedy ears of the traitor are balked, and none know the appointed place till Jesus leads them to it. The two did not come back, but Christ guided the others to the house, when the hour was come.<\/p>\n

II. Luk 22:14 – Luk 22:18 give a glimpse into Christ’s heart as He partook, for the last time, of the Passover. <\/p>\n

<\/strong> He discloses His earnest desire for that last hour of calm before He went out to face the storm, and reveals His vision of the future feast in the perfect kingdom. That desire touchingly shows His brotherhood in all our shrinking from parting with dear ones, and in our treasuring of the last sweet, sad moments of being together. That was a true human heart, ‘fashioned alike’ with ours, which longed and planned for one quiet hour before the end, and found some bracing for Gethsemane and Calvary in the sanctities of the Upper Room. But the desire was not for Himself only. He wished to partake of that Passover, and then to transform it for ever, and to leave the new rite to His servants.<\/p>\n

Our Lord evidently ate of the Passover; for we cannot suppose that His words in Luk 22:15 relate to an ungratified wish, but, as evidently, that eating was finished before He spoke. We shall best conceive the course of events if we suppose that the earlier stages of the paschal ceremonial were duly attended to, and that the Lord’s Supper was instituted in connection with its later parts. We need not discuss what was the exact stage at which our Lord spoke and acted as in Luk 22:15 – Luk 22:17 . It is sufficient to note that in them He gives what He does not taste, and that, in giving, His thoughts travel beyond all the sorrow and death to reunion and perfected festal joys. These anticipations solaced His heart in that supreme hour. ‘For the joy that was set before Him’ He ‘endured the Cross,’ and this was the crown of His joy, that all His friends should share it with Him, and sit at His table in His kingdom.<\/p>\n

The prophetic aspect of the Lord’s Supper should never be left out of view. It is at once a feast of memory and of hope, and is also a symbol for the present, inasmuch as it represents the conditions of spiritual life as being participation in the body and blood of Christ. This is where Paul learned his ‘till He come’; and that hope which filled the Saviour’s heart should ever fill ours when we remember His death.<\/p>\n

III. Verses 19 and 20 record the actual institution of the Lord’s Supper. <\/p>\n

<\/strong> Note its connection with the rite which it transforms. The Passover was the memorial of deliverance, the very centre of Jewish ritual. It was a family feast, and our Lord took the place of the head of the household. That solemnly appointed and long-observed memorial of the deliverance which made a mob of slaves into a nation is transfigured by Jesus, who calls upon Jew and Gentile to forget the venerable meaning of the rite, and remember rather His work for all men. It is strange presumption thus to brush aside the Passover, and in effect to say, ‘I abrogate a divinely enjoined ceremony, and breathe a new meaning into so much of it as I retain.’ Who is He who thus tampers with God’s commandments? Surely He is either One having a co-ordinate authority, or–? But perhaps the alternative is best left unspoken.<\/p>\n

The separation of the symbols of the body and blood plainly indicates that it is the death of Jesus, and that a violent one, which is commemorated. The double symbol carries in both its parts the same truth, but with differences. Both teach that all our hopes are rooted in the death of Jesus, and that the only true life of our spirits comes from participation in His death, and thereby in His life. But in addition to this truth common to both, the wine, which represents His blood, is the seal of the ‘new covenant.’ Again we mark the extraordinary freedom with which Christ handles the most sacred parts of the former revelation, putting them aside as He wills, to set Himself in their place. He declares, by this rite, that through His death a new ‘covenant’ comes into force as between God and man, in which all the anticipations of prophets are more than realised, and sins are remembered no more, and the knowledge of God becomes the blessing of all, and a close relationship of mutual possession is established between God and us, and His laws are written on loving hearts and softened wills.<\/p>\n

Nor is even this all the meaning of that cup of blessing; for blood is the vehicle of life, and whoso receives Christ’s blood on his conscience, to sprinkle it from dead works, therein receives, not only cleansing for the past, but a real communication of ‘the Spirit of life’ which was ‘in Christ’ to be the life of his life, so as that he can say, ‘I live; yet not I, but Christ liveth in me.’ Nor is even this all; for, as wine is, all the world over, the emblem of festivity, so this cup declares that to partake of Christ is to have a fountain of joy in ourselves, which yet has a better source than ourselves. Nor is this all; for ‘this cup’ is prophecy as well as memorial and symbol, and shadows the new wine of the kingdom and the marriage supper of the Lamb.<\/p>\n

‘This is My body’ could not have meant to the hearers, who saw Him sitting there in bodily form, anything but ‘this is a symbol of My body.’ It is but the common use of the word in explaining a figurative speech or act. ‘The field is the world; the tares are the children of the wicked one; the reapers are the angels,’-and so in a hundred cases.<\/p>\n

Luke alone preserves for us the command to ‘do this,’ which at once establishes the rite as meant to be perpetual, and defines the true nature of it. It is a memorial, and, if we are to take our Lord’s own explanation, only a memorial. There is nothing here of sacramental efficacy, but simply the loving desire to be remembered and the condescending entrusting of some power to recall him to these outward symbols. Strange that, if the communion were so much more, as the sacramentarian theory makes it, the feast’s own Founder should not have said a word to hint that it was.<\/p>\n

And how deep and yet lowly an insight into His hold on our hearts the institution of this ordinance shows Him to have had! The Greek is, literally, ‘In order to My remembrance.’ He knew that-strange and sad as it may seem, and impossible as, no doubt, it did seem to the disciples-we should be in constant danger of forgetting Him; and therefore, in this one case, He enlists sense on the side of faith, and trusts to these homely memorials the recalling, to our treacherous memories, of His dying love. He wished to live in our hearts, and that for the satisfaction of His own love and for the deepening of ours.<\/p>\n

The Lord’s Supper is a standing evidence of Christ’s own estimate of where the centre of His work lies. We are to remember His death. Why should it be selected as the chief treasure for memory, unless it was something altogether different from the death of other wise teachers and benefactors? If it were in His case what it is in all others, the end of His activity for blessing, and no part of His message to the world, what need is there for the Lord’s Supper, and what meaning is there in it, if Christ’s death were not the sacrifice for the world’s sin? Surely no view of the significance and purpose of the Cross but that which sees in it the propitiation for the world’s sins accounts for this rite. A Christianity which strikes the atoning death of Jesus out of its theology is sorely embarrassed to find a worthy meaning for His dying command, ‘This do in remembrance of Me.’<\/p>\n

But if the breaking of the precious alabaster box of His body was needed in order that ‘the house’ might be ‘filled with the odour of the ointment,’ and if His death was the indispensable condition of pardon and impartation of His life, then ‘wheresoever this gospel shall be preached in the whole world, there,’ as its vital centre, shall His death be proclaimed, and this rite shall speak of it for a memorial of Him, and ‘show the Lord’s death till He come.’<\/p>\n

Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Luk 22:7-13<\/p>\n

7Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed. 8And Jesus sent Peter and John, saying, “Go and prepare the Passover for us, so that we may eat it.” 9They said to Him, “Where do You want us to prepare it?” 10And He said to them, “When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. 11And you shall say to the owner of the house, ‘The Teacher says to you, “Where is the guest room in which I may eat the Passover with My disciples?”‘ 12And he will show you a large, furnished upper room; prepare it there.” 13And they left and found everything just as He had told them; and they prepared the Passover.<\/p>\n

Luk 22:7 “Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed” There is a chronological difference between the Synoptic Gospels (Passover) and John (the day of preparation, cf. Exo 12:6; Joh 13:1; Joh 18:28) on exactly what day the Lord’s Supper took place. Remember that Jewish days start at dusk because of Genesis 1. The day of Jesus’ crucifixion is uniform in all four Gospels as being Friday. If one retraces the lunar calendar back to Jesus’ day in A.D. 30, the 14th of Nisan (cf. Lev 23:5-6) fell on a Thursday, the 15th of Nisan on a Friday, which fits exactly.<\/p>\n

Luk 22:8 “And Jesus sent Peter and John” Only Luke names these two preparers. Usually James is included with this inner circle of Apostles, but not here.<\/p>\n

“Go and prepare” This is a good example of an idiomatic use of a participle before an imperative, where both are used as imperatives (cf. Mat 28:19).<\/p>\n

This preparation would have been done on the afternoon of the 14th of Nisan. The meal would be eaten that night (the 15th of Nisan).<\/p>\n

Luk 22:9 “Where do You want us to prepare it” The disciples did not know the exact location, possibly because Jesus did not want Judas’ betrayal to interrupt the meal.<\/p>\n

Luk 22:10 “a man will meet you carrying a pitcher of water” Woman usually carried water in pitchers, men sometimes carried it in animal skins. This is another of many examples in the Gospels that can be interpreted as (1) the supernatural knowledge of Jesus or (2) a pre-arranged setting. The people of Jerusalem and surrounding areas opened their homes during these festival occasions for pilgrims.<\/p>\n

Luk 22:11 “And you shall say to the owner of the house” This may have been John Mark’s home, which became the disciples’ meeting place in Jerusalem known as the upper room (cf. Act 12:12).<\/p>\n

“the guest room” See note at Luk 2:7, where it is translated “inn.”<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

came = came near; for the prepara tion had not yet been made. See App-156. <\/p>\n

the day. The 15th of Nisan. This was only the 10th. <\/p>\n

passover. Put by Figure of speech Metonymy (of Adjunct), App-6, for the Lamb. Aramaic. See note on Luk 22:1. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

7-14.] PREPARATION FOR CELEBRATING THE PASSOVER. Mat 26:17-19. Mar 14:12-16. Our account is the fullest of the three, related however nearly to Marks.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Luk 22:7-13. Then came the day of unleavened bread, when the passover must be killed. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare? 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. And ye shall say unto the good-man of the house, the Master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples? And he shall shew you a large upper room furnished: there make ready. And they went, and found as he had said unto them: and they made ready the passover.<\/p>\n

The hour of Christs humiliation was drawing nigh, but he was still The Master. He had but to send his servants, and his request was at once obeyed, just as he might have asked for more than twelve legions of angels and they would have been immediately placed at his disposal.<\/p>\n

Luk 22:14-22. And when the hour was come, he sat down, and the twelve apostles with him. And he said unto them, With desire I have desired to eat this passover with you before I suffer: for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks and said, Take this, and divide it among yourselves: for I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. But, behold, the hand of him that betrayeth me is with me on the table. And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!<\/p>\n

What consternation those sentences must have caused in that little company! Christ and his twelve apostles alone present, yet one of them was about to betray his Lord!<\/p>\n

Luk 22:23-24. And they began to enquire among themselves, which of them it was that should do this thing. And there was also a strife among them, which of them should be accounted the greatest. <\/p>\n

How strange that such a quarrel should be going on just then! Their Master was going out to betrayal and crucifixion for them, yet they were disputing about which of them should be accounted the greatest.<\/p>\n

Luk 22:25-30 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table, in my kingdom, and sit on thrones judging the twelve tribes of Israel.<\/p>\n

What folly and sin to quarrel about earthly precedence when such heavenly honours were awaiting them!<\/p>\n

Luk 22:31-32. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.<\/p>\n

Trial would be general to all the apostles: Satan hath desired to have you; but the danger would be special to Peter on account of his tendency to presumptuous zeal: I have prayed for thee. Thy danger will be that, after having transgressed, thy faith will fail, so I have specially prayed about that. Where thy greatest danger lies, there have I planted my batteries of prayer: I have prayed for thee, that thy faith fail not.<\/p>\n

Luk 22:33. And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.<\/p>\n

And I have no doubt that he thought he was ready to do all this; he spoke out of the fullness of his heart, but he did not know the weakness of his flesh. We are all too apt to promise great things, and to fail in the fulfillment of them.<\/p>\n

Luk 22:34-36. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.<\/p>\n

At first, our Saviour had great popularity amongst the people; and, under the cover of this, his disciples were received with respect and kindness so that, though they went forth without purse or scrip, they lacked nothing. But, now, Christ warns them that there is to be a very different state of things. Jesus is about to die, and people will not be ready to entertain them; they will need to have a purse and scrip of their own. They will constantly be in peril of their lives, and they will need the sword now, and the scrip. This is all that the Saviour meant.<\/p>\n

Luk 22:37. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.<\/p>\n

They are drawing to their close. I am about to be put to death as a transgressor, and you will be treated as though you were the off-scouring of all things, and were not fit to live, because you are my followers.<\/p>\n

Luk 22:38. And they said, Lord, behold, here are two swords. And he said unto them, It is enough.<\/p>\n

A smile must have passed over the Saviours face as he saw how egregiously they had misunderstood him. He did not mean that they should literally carry swords, but that they should now have to go through an alien world, and to meet with no friends or helpers. He evidently did not mean that they were to defend him with the sword, for two such weapons would not have been enough against the Roman legionaries who were sent to seize him. How apt they were to misconstrue, and take literally that which he was accustomed to speak in figures, just as, to this day, some will have it that the bread on the communion table is Christs body and the juice of the vine is his blood.<\/p>\n

Luk 22:39-40. And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him. And when he was at the place, he said unto them, Pray that ye enter not into temptation.<\/p>\n

There is a peculiar temptation coming upon you. I have taught you to pray every day, Lead us not into temptation; but, tonight, make very special use of that petition: Pray that ye enter not into temptation.<\/p>\n

Luk 22:41-44. And he was withdrawn from them about a stones cast, and kneeled down, and prayed, saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. And there appeared an angel unto him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.<\/p>\n

Was he heard? Ah, my brethren he was indeed heard, but especially in that part of his prayer, nevertheless not my will, but thine, be done; and that was the most vital part of his prayer; for, much as he shrank from that bitter cup, still more did he shrink from any thought of going contrary to the will of his Father. That ought to be the heart of all our prayers; whatever we are asking for, chiefly and above all else this should be our cry, nevertheless not as I will, but as thou wilt.<\/p>\n

Luk 22:45-46. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, and said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.<\/p>\n

There must have been some very peculiar temptation about that night, that Christs disciples should have needed to be again and again commanded to pray this prayer.<\/p>\n

Luk 22:47-50. And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? And one of them smote the servant of the high priest, and cut off his right ear.<\/p>\n

No doubt he meant to cut his head in twain, but the sword slipped, and merely took away his right ear.<\/p>\n

Luk 22:51. And Jesus answered and said, Suffer ye thus far. And he touched his ear and healed him.<\/p>\n

There was no lasting mischief done; but, on the contrary, another instance given of the divine power of Christ. No other miracle of this kind is mentioned in Scripture; I mean, the healing of a wound received by violence, the restoration of a member which had been cut off: and Luke is the only Evangelist who mentions it:-it has been thought that, because he was a physician, and had a quick eye for acts of healing, that he mentions that Christ touched the ear of Malchus, and healed him.<\/p>\n

Luk 22:52-54. Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves? When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. Then took they him, and led him, and brought him into the high priests house. And Peter followed afar off.<\/p>\n

Fuente: Spurgeon’s Verse Expositions of the Bible<\/b><\/i><\/h4>\n

Luk 22:7. , came) Sosinus Perastianus of Cephalonia explains this of the near approach, not of the actual advent of the day of unleavened bread, and for this object, in order that he may push forward the Passover to the Sabbath. See Cl. Hermanns Hist. of the Controv. concerning the Passover (de Azymo), p. 489. But this , came, is much more strict in its force than the , draw nigh, in Luk 22:1. Therefore Luke must clearly mean to mark the actual arrival of the day of unleavened bread, just in the same way as Matthew and Mark do. [, it was necessary) according to the direction of the law.-V. g.]<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Luk 22:7-23<\/p>\n

2. THE LAST SUPPER<\/p>\n

Luk 22:7-23<\/p>\n

7 And the day of unleavened bread came,-Parallel records of this are found in Mat 26:17-19 and Mar 14:12-16. Some think that Jesus anticipated the Passover; that is, ate it the day before the regular time for it; however, Luke seems to make it clear that Jesus and his disciples ate the Passover at the regular time. The law required the sacrifice to be made upon that clay “between the evenings” (Dent. 16:5, 6) or “at the even.” The Passover came on the fourteenth day of the first month, Nisan or Abib. (Exo 12:2; Exo 13:4.) This Jewish month corresponded to the last half of March and the first half of April. All leaven had to be removed from every Jewish house. The lamb was known as the paschal lamb; it had to be slain by the head of the family. (Exo 12:6.) The controversy about the day when Christ ate the last Passover meal has given much concern to many; however, there is no valid reason for concluding that there were any irregularities with Jesus and his disciples.<\/p>\n

8 And he sent Peter and John,-Luke is the only one who names the disciples who prepared the Passover; they were to get the room, the lamb, the bitter herbs, the wine, and whatever else would be required. Mar 14:13 has only “two” disciples, while Mat 26:17 makes the disciples take the initiative. “The passover” as used here means either the meal, the feast day, or the whole period of time, while “eat the passover” refers to the meal as here or to the whole period of celebration in Joh 18:28. The task of making ready the Passover was an important one; hence, Peter and John were entrusted with that responsibility. They had to select the room, search diligently and remove all leaven, kill and roast the paschal lamb, and make such other arrangements as were necessary<\/p>\n

9, 10 And they said unto him,-The disciples asked him where they should make the preparation; this was an intelligent question for them to ask; they wished to please their Lord. Jesus then told them that when they entered Jerusalem they would meet a man “bearing a pitcher of water,” and that they should follow him. The specific direction that Jesus gave Peter and John would enable them to find the exact place where the Master wanted to eat the Passover. It was the custom in the East for women to bring water; hence this sign was a peculiar one; this man would have a “pitcher” of water the original for “pitcher” here means an earthen vessel. Water was usually carried in leathern vessels, or vessels made of the skins of animals; but this was another peculiar thing, this “man,” not a woman, should have an “earthen” pitcher, not a leathern pitcher. This man was probably a slave and Peter and John were to follow him into the house, or central court, and then make their wishes known. An entrance thus far into an eastern house was not an intrusion.<\/p>\n

11, 12 And ye shall say unto the master of the house,- Many think that this man was one of the disciples of Jesus, and that he would recognize Jesus as the “Teacher”; however, it is not necessary to suppose that any previous arrangements had been made between Jesus and the master of the house. They were to ask him: “Where is the guestchamber” that Jesus and his disciples could eat the Passover. Peter and John, having followed the man bearing the pitcher of water into the house, would ask the master of the house for the guestchamber. It was customary for Jews to be very hospitable, and, according to the Talmud, they would not let rooms for hire at the Passover Feast. Jesus shows his divinity by telling them in detail what the master of the house would say to them. They were told by Jesus that he would show them “a large upper room furnished.” They were to make ready the Passover to be eaten in that “upper room.” They were to ask for the “guestchamber,” or small lodging room, but the master of the house will offer them “a large upper room”; they were to make ready the room, but the master of the house would show them a room that was already “furnished” that is, prepared for the Passover.<\/p>\n

13 And they went, and found-Peter and John found everything as Jesus had predicted; this should have strengthened their faith in him. “They made ready the passover”; that is, the paschal supper was prepared. They slew the lamb, or had it slain, in the temple; its blood was sprinkled at the foot of the altar, and its fat burned thereon, the bitter herbs, the unleavened bread, and the wine were prepared.<\/p>\n

14 And when the hour was come,-What hour? The usual time of eating the paschal supper, on Thursday evening, after sundown. This showed that there was no irregularity in the time of their eating the Passover. “He sat down”; the usual posture was to “fall back” or recline. They did not sit on chairs or benches, as the celebrated painting of Leonardo da Vinci represents them as doing. The early custom was to stand, but this had been long departed from, and they now reclined. According to Exo 12:11 the Passover was to be eaten standing with loins girded, as if they were going on a journey; but the Jewish doctors introduced reclining, the usual posture at meals, as it symbolized the rest which they sought in leaving Egypt and found in Canaan. It may he that the first Passover eaten in Egypt should have been eaten standing as they were to march out of Egypt that night, but no stress was placed on the posture as they kept the feast; the law given upon Mount Sinai did not require any particular posture.<\/p>\n

15, 16 And he said unto them, With desire-Here Jesus expresses a very strong desire, an intense desire, “to eat this passover” with them before his crucifixion. The expression “with desire I have desired” is similar to rejoiceth with joy (Joh 3:29) and threatened with threatening (Act 4:17) in the original. This was to be his last Passover with them, the time when he should institute the Lord’s Supper. He would not eat again the Passover in its literal use any more, but in a spiritual sense he would eat it “in the kingdom of God.” The law with all of its types and shadows found their fulfillment in Christ and his kingdom; hence he would not eat it “until it be fulfilled in the kingdom of God.” The “until” does not mean that he would again eat the Passover after the establishment of the kingdom;but it does mean that the type was to vanish in the presence of the antitype;the type should be superseded by the antitype, by the sacrifice of the true paschal Lamb. Christ is declared to be our Passover. (1Co 5:6-8.)<\/p>\n

17, 18 And he received a cup,-There has been some controversy as to whether Luke departs from the order of Matthew and Mark and mentions the institution of the supper earlier in the evening; many think that Luke brings the supper before Judas left the company, while others think that the supper was not instituted until after Judas left. The wine used at the Passover was generally mixed with water in the proportion of one part wine to two of water. “A cup” was given him and he gave thanks. The “cup” here named was probably the last cup that was passed; it was called the “cup of blessing.” This was drunk after the lamb was eaten. A cup was passed at different intervals; they would eat for a while, then pass the large cup or vessel that contained the wine, and each one would fill his own cup, and as they drank, different scriptures would be recited.<\/p>\n

19 And he took bread,-The original means “a loaf”; hence, he took a loaf of the bread that they used at the Passover, which was unleavened bread he gave thanks, broke the loaf, and gave unto the disciples, saying: “This is my body which is given for you: this do in remembrance of me.” There has been much discussion as to the meaning of this: “This is my body.” This is similar to the expression, “the seven good kine are seven years” (Gen 41:26), and “the good seed, these are the sons of the kingdom” (Mat 13:38), the rock was Christ (1Co 10:4), “this Hagar is mount Sinai” (Gal 4:25). In all of these expressions it is clear that the word “signify” is to he understood; so when Christ said of the loaf that it was his body, he meant that it represented or signified his body. “This do in remembrance of me” means that they were to remember him in the eating of this loaf; this is repeated by Paul in 1Co 11:24. Matthew and Mark omit this command.<\/p>\n

20 And the cup in like manner after supper,-Having offered thanks to God for it as he did for the bread, he gave instruction to his disciples. This signified a covenant or promise on the part of God to his people sanctioned with the blood of victims. (Exo 24:3-12; Dent. 5:2.) The same wine or fruit of the vine that was used at the Passover was used here; as the unleavened bread was used at the Passover, so that kind of bread was used here. However, the Lord’s Supper is a New Testament ordinance, and nowhere in the New Testament do we find the definite kind of bread or wine specified to be used; hence, the controversy as to the kind does not come within the scope of revealed things. It is left to the good judgment and pious conviction of those who are to use these in commemorating the death and sufferings of our Lord. “This cup is the new covenant in my blood.” The old covenant that was sanctified by the blood of animals was fulfilled, and now a new covenant is given which is sealed and sanctified by the blood of Christ.<\/p>\n

21 But behold, the hand of him that betrayeth me-Some think that verses 21-23 are transposed; in order of time these verses should be placed before verses 19 and 20. However, no violence was done to the truth if we consider them transposed, or if we consider them in their consecutive order. Luke merely refers to the traitor after relating the institution of the Lord’s Supper, which makes a central point in his narrative, and which the mention of the first cup at the Passover may have led him to introduce. In Joh 13:30 we are told that Judas went out immediately after receiving the sop. So if this fact is here recorded in its true order by Luke, we must surely conclude that Judas was present at the institution of the Lord’s Supper, as well as at the beginning of the Passover; many hold this view. At that time Jesus said to Judas: “What thou doest, do quickly.” (Joh 13:27.) If Judas was pointed out before the supper, we must place his departure before it. This was the first announcement that Jesus had made to his disciples that one of them would betray him at that time.<\/p>\n

22, 23 For the Son of man indeed goeth,-The Messiah was to go in the path of humiliation, suffering, and death; this was according to the prophecies. (Isa 53:4-12; Dan 9:26; Zec 12:10; Zec 13:7.) “But woe unto that man through whom he is betrayed!” In the original we have the present participle form-“is now engaged in betraying.” It was “determined” that Jesus should go this way, but the purpose of God in no way released those who participated in his crucifixion of the guilt of those who put Jesus to. death.<\/p>\n

This statement greatly excited the disciples and “they began to question among themselves, which of them it was that should do this thing.” The anxious, surprised, and troubled faces of his disciples showed their anguish of soul. It seems that they had not suspected Judas; this brief reference to the traitor warrants the inference that Luke adds these facts here to his account to complete his sketch of these events, but without intending to place them in chronological order. The woe upon the traitor points him out as an object both of pity and of wrath; God’s purpose was foretold by the prophet, yet the murderers and betrayer were without excuse. (Act 2:22-24.)<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Luk 22:1, Exo 12:6, Exo 12:18, Mat 26:17, Mar 14:12 <\/p>\n

Reciprocal: Exo 12:21 – and take Exo 23:15 – the feast Lev 23:5 – General Num 9:2 – his appointed Num 28:16 – General 2Ch 30:21 – the feast Mat 26:5 – Not<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

The Lord’s Supper<\/p>\n

Luk 22:7-23<\/p>\n

INTRODUCTORY WORDS<\/p>\n

Preceding the Lord’s Supper came the Passover. We will give, therefore, first of all, some words about the Jews’ feast, and then a few upon the Supper given as an ordinance to the Church.<\/p>\n

I. THE FEAST OF THE PASSOVER<\/p>\n

When the Children of Israel came out of Egypt they came out by virtue of the sprinkling of the blood of the slain lamb upon the two side posts, and the upper door post. The Lord had given them command that the lamb, the firstling of the flock; a lamb without spot and without blemish, was to be kept up from the tenth to the fourteenth day of the month. At the going down of the sun on the fourteenth day, the lamb was to be slain, the blood was to be sprinkled, and the carcass was to be baked with fire and eaten with bitter herbs and unleavened bread.<\/p>\n

Slowly, however, the significance of the feast was lost. In the early chapters of Luke, Christ is described, at His twelfth year, as He went up to the Feast of the Passover. He knew the meaning of that feast. He knew and therefore said, “I must be about My Father’s business.” After His baptism Jesus went up again to the feast. Again the next year the Lord went to the feast.<\/p>\n

As the last Passover approached the Lord Jesus was again in Jerusalem. Then it was that He gave command to the disciples saying, “Go and prepare us the Passover, that we may eat.”<\/p>\n

When the hour was come that Christ sat down with the Twelve, He said unto them, “With desire I have desired to eat this Passover with you before I suffer.” To us there is nothing more soul-stirring in the life of Christ than this scene, with these anticipatory words, spoken by the Lord. He, who was the true Passover, the Lamb of God, destined to be slain; He, who was the fulfilment of the Passover type, partook of the Passover with desire, before He, the true Paschal Lamb, was led as a Lamb to the slaughter.<\/p>\n

II. THE LORD’S SUPPER<\/p>\n

When the Passover was completed, and Judas had gone out, Christ instituted the Supper which was to be done in remembrance of Him, in the Church. The Passover Feast was then and there set aside for an age.<\/p>\n

How solemn was that hour. Christ took the cup and gave thanks. The cup He took was the cup of the New Testament of His own Blood, which was shed for us. It contained, in symbol, the foregleams of His passion. How marvelous, then, that Christ, as He took the cup, gave thanks!<\/p>\n

After the cup, Christ took the bread and gave thanks, and broke it, and gave unto them, saying, “This is My body which is given for you.” Our hearts are strangely stirred as we, in our mind’s eye, see the Lord breaking that bread and graciously giving thanks.<\/p>\n

There are some things we should never forget.<\/p>\n

1. The Blood signified by the fruit of the vine, and in line with the Blood of the slain Lamb, designated salvation and redemption by the Blood of the Cross.<\/p>\n

2. The bread which was broken signified His Body which was broken for us. The bread, in the Lord’s Supper, symbolized the strength which we obtain as we daily eat of Him. He was the Bread that came down from Heaven, which gave food to the wandering Children of Israel. He was not only the giver of life through His Blood, but He is the sustainer of life through His Body.<\/p>\n

3. The remembrance of the supper should always be in anticipation of the Lord’s second advent. We are to eat and to drink, “until He come.” This expression “until He come,” shows the final all-glorious fruition of His Calvary work. When Christ gave thanks for the cup and for the bread, He must have been looking beyond the hour of His Calvary anguish, and unto the hour of His exaltation with the Father. Yea, He looked even beyond, unto the hour of His Second Coming, as with a shout He shall descend and see of the travail of His soul satisfied.<\/p>\n

I. COMRADESHIP WITH CHRIST AT THE LORD’S TABLE (Luk 22:14)<\/p>\n

The verse before us says, “And when the hour was come, He sat down, and the twelve Apostles with Him.” Here was a comradeship that we should never break. As Christ sat with the disciples, and took the bread and broke it, and the cup and poured it forth, we feel that He was suggesting two things.<\/p>\n

1. We may have comradeship with Christ in His suffering. We do not mean to teach that we can suffer the vicarious death that Christ suffered. We do mean that we can go with Him outside the camp, and bear His reproach. Has God not said through Paul; that “if we suffer, we shall also reign with Him”? Truly it is given unto us, not only to believe on Him, but also to suffer for His sake.<\/p>\n

2. We may have union with Christ in His death. Remember that when Jesus died, we died. When He arose again, we arose. This is what the Book of Romans tells us in chapter 6: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death?” When we look at our Saviour dying upon the Tree, we know that our old man was crucified with Him, that the body of sin might be destroyed.<\/p>\n

II. CHRIST’S CONSUMMATE DESIRE (Luk 22:15)<\/p>\n

As Jesus sat down with the Twelve, He said unto them, “With desire I have desired to eat this Passover with you before I suffer.”<\/p>\n

1. In these words we see Christ’s steady march to the Cross. The shadows of Calvary hung over the Lord Jesus from before the foundation of the world, inasmuch as it was then that He was given by the Father to die. He was indeed the Lamb slain from before the foundation of the world.<\/p>\n

When Christ was born, the shadow of the Cross lay before Him. When Christ was baptized, the shadow of Calvary deepened along” His pathway. As Christ came to the close of His earthly ministry and sat with His disciples at the Last Supper, the shadows of Calvary lowered heavy about Him.<\/p>\n

2. In these words we see Christ’s longing to complete His Calvary work. There are some who teach that Christ drew back from dying as the passion week fell across His pathway. To this we cannot agree. Having loved His own, He loved them to the end. With the Passover Feast completed, Christ took the bread and broke it, knowing that that bread stood for His broken body. He took the cup and poured it forth, knowing that that cup pre-figured His own shed Blood. Knowing all of this, with the details of the anguish that it entailed, Christ said, “With desire I have desired.”<\/p>\n

How we should worship Him as we think of His unspeakable love! How much more should we worship Him when we remember that all that He suffered was in our behalf!<\/p>\n

III. CHRIST’S PURPOSE IN DEATH (Luk 22:17)<\/p>\n

1. “Others” is the motto of Calvary. In nothing did Christ ever live for Himself alone.<\/p>\n

We remember how He told Peter to cast in a hook, and to take up the first fish, and, that opening its mouth, he would find a piece of money. With this command given, Christ uttered those remarkable words, “That take, and give unto them for Me and thee.”<\/p>\n

When Christ faced the Cross and prayed the marvelous prayer, among other things He said, “The glory which Thou givest Me I have given them.”<\/p>\n

Thus, as we view Calvary, we are prepared for these words: “Divide it among yourselves.” Christ seemed to say, “All the results of My Calvary work are for you and for Me.” Calvary was for Him in its work, because it was with His precious Blood that He bought us unto Himself. Calvary was for us, because it is, by the way of the Cross, that we have approach to Him.<\/p>\n

2. “Take this” is the call of Calvary. The death of Christ is no profit without it is appropriated by faith. As they took the cup, so also must we take the blessings of Calvary and make them ours.<\/p>\n

And yet that Cross becomes my salvation, only, when by faith, I take my place beneath it.<\/p>\n

IV. MY BODY-MY BLOOD (Luk 22:19-20)<\/p>\n

As we hear Christ saying, “This is My Body,” and, “This is the New Testament in My Blood,” we have no doubt that He grasped, to the deepest depths, every meaning of His words. He was no martyr, pressed to the Cross against His will.<\/p>\n

1. The Blood is the life. When we take the cup, we do it in remembrance of His shed Blood; and we know that in that Blood is full redemption; because the blood is the life, and Christ gave His life for us-the Just for the unjust.<\/p>\n

2. The Body, which is typified by the bread, sustains the life. We are saved by the Blood. We are made strong as we partake of the body. However, we must not think of the body of Christ apart from the Cross. The common bread, which we eat for the sustenance of our physical body, was first cut down in the field. Then it was flayed as the grains of wheat were separated from the chaff. Afterward, it was ground, and then it was cast into the fire and burned. AH of this process is suggestive of the broken body of our Lord.<\/p>\n

V. AN AGE-LONG REMEMBRANCE (Luk 22:19; 1Co 11:26)<\/p>\n

How fitting it is that the Lord gave us something so simple and yet so sublime, which we may do in remembrance of Him!<\/p>\n

1. The present day remembrance. Some one has described the Lord’s Supper as a mighty rainbow scoping the whole Church age. One end of the rainbow rests upon the Mount called Calvary, where Jesus died. The other end of the rainbow rests upon the Mount called Olivet, where His feet shall stand when He comes again. Under the arched glory of the rainbow, that lifts its vaulted head across the centuries, the saints sit at the table, showing the Lord’s death till He come.<\/p>\n

2. The eternal and heavenly remembrance. Twice, Christ stated that He would not eat of the bread until it be fulfilled in the Kingdom of God. That He would not drink of the fruit of the vine until the Kingdom of God should come.<\/p>\n

We do not hesitate to say that the Calvary work of Christ shall be, not alone the message of praise and song, but, that somewhere and sometime over there in the Kingdom of God, the Lord will once more take the bread and break it, and take the cup and pour it forth. In this all-glorious hour every eye will be turned not forward, but backward to the Calvary work of the Son of God.<\/p>\n

VI. THE PRESENCE OF THE BETRAYER (Luk 22:21-23)<\/p>\n

As Christ ate the supper, He said, “Behold, the hand of him that betrayeth Me is with Me on the table.”<\/p>\n

It seems inexpressibly sad that in this hour of supreme sacrifice and love on the part of the Saviour, there should have been one numbered with the Twelve, one who had been with Christ, who would lift up his hand against Him. Yet, this was part of the bitter cup which Christ had to drink.<\/p>\n

1. Christ’s unerring knowledge. One thing stands out in the limelight with us just now,-that Christ knew who would betray Him. He had known it long before He was born of the virgin. He had known it long before the Prophet David had written, “Mine own familiar friend, in whom I trusted, which did eat of My bread, hath lifted up his heel against Me.”<\/p>\n

Oh, how marvelous was our Lord! How wonderful in compassion! How tender in mercy!<\/p>\n

The Lord Jesus truly exemplified the message of Romans twelve: “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.”<\/p>\n

The truth is that Judas was reckoned by Christ as His own familiar friend. Reckoned thus because of the intimacy of his comradeship with Christ. Reckoned thus because Christ loved him.<\/p>\n

2. The disciples’ ignorance. When the Lord said, “One of you shall betray Me,” they began to inquire among themselves, which of them it was that should do this thing. There was no pointing of the finger at Judas. There were no looks of accusation cast toward the one who was to be guilty.<\/p>\n

Judas had so conducted himself in the presence of the Twelve, that not one of them suspicioned him. Matthew tells us that when Christ said, “One of you shall betray Me,” every one of the disciples began to say unto Him, “Lord, is it I?” Judas, likewise chimed in and said, “Master, is it I?” We should deal in love, unbiased, full and free, with every man, even as Christ dealt with Judas.<\/p>\n

AN ILLUSTRATION<\/p>\n

The young often have a clearer understanding of the Gospel than those of riper years. “Out of the mouths of babes and sucklings Thou hast perfected praise.”<\/p>\n

At the close of a Gospel meeting a young girl, C–B–, was asked, “Are your sins forgiven?”<\/p>\n

“Yes,” was the quick reply.<\/p>\n

“What has God done with your, sins?” was asked.<\/p>\n

“They are covered.” was the bright answer.<\/p>\n

“How has God covered them?” was the next question put.<\/p>\n

“With the Blood,” was the happy response.<\/p>\n

Yes, with this dear young soul the Blood, the precious Blood of Jesus, was everything. God had covered her sins with the Blood, and who could find them?<\/p>\n

She had accepted the blessed truth of Psa 32:1 : “Blessed is he whose transgression is forgiven, whose sin is covered.”-The Life Line.<\/p>\n

Fuente: Neighbour’s Wells of Living Water<\/b><\/i><\/h4>\n

7<\/p>\n

Day of unleavened bread means the first day of the entire eight, during which no leaven was to be used. This 8-day period began with the day on which the passover was killed. (See the notes at verse 1.)<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Luk 22:7. The passover (paschal lamb) must be sacrificed. This expression does not favor the theory that our Lord celebrated the Passover a day earlier than the usual time. See chronological note on Matthew 26, 27<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

The time for the celebration of the passover being now at hand, Christ sends two of his disciples, Peter and John, to Jerusalem, to prepare what was needful in order thereto. <\/p>\n

And here we have we have observable, 1. An eminent proof and evidence of Christ’s divinity, in foretelling his disciples all the particular occurences and circumstances which they should meet with in the city; as, a man bearing a pitcher of water, etc.<\/p>\n

Observe, 2. How readily the heart of the householder was disposed to receive our Saviour and his disciples, and to accommodate them with all things needful upon this occasion. Our blessed Saviour had not a lamb of his own, and peradventure no money wherewith to purchase one; yet he finds a more agreeable accommodation in this poor man’s house, than if he had dwelt in Ahab’s ivory palace, and had the provisions of Solomon’s table. When Christ has a passover to celebrate, he will dispose the hearts of his children and servants to a free reception of himself.<\/p>\n

The room that Christ will enter into must be a large room, an upper room, a room furnished and prepared: a large room, is the emblem of an enlarged heart, enlarged with love, with joy and thankfulness; an upper room, is an heart exalted, not puffed up with pride, but lifted up by heavenly meditations; and a room furnished, is a soul adorned with all the graces of the Holy Spirit: into such an heart does Christ enter, and there delights to dwell: Here is my rest for ever, says Christ; here will I dwell, for I have a delight therein.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Luk 22:7-13. Then came the day of unleavened bread, when the passover must be killed They called the day on which the passover was killed, one of the days of unleavened bread, and the first day thereof, because it was preparatory to that feast; though, properly speaking, the first day began with the passover-supper. This appears likewise from Josephus, who, making use of the vulgar computation, tells us, that the feast of unleavened bread lasted eight days; whereas, in the law, it was ordered to be kept only seven days. Thus Exo 12:19 : Seven days shall there be no leaven found in your houses. He sent Peter and John From the place where he had spent the night before in retirement with them; saying, Go and prepare us the passover Go, buy a lamb for us, and get it killed and roasted, and make the other preparations, that we may, once more, eat it together. They said, Where wilt thou that we prepare? See on Mat 26:17, and Mar 14:10-16 : where this paragraph is considered at large. <\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

II. The Last Supper: Luk 22:7-38.<\/p>\n

We find ourselves here face to face with a difficulty which, since the second century of the Church, has arrested the attentive readers of the Scriptures. As it was on the 14th Nisan, in the afternoon, that the Paschal lamb was sacrificed, that it might be eaten the evening of the same day, it has been customary to take the time designated by the words, Luk 22:7, Then came the day of unleavened bread when the Passover must be killed (comp. Matthew and Mark), as falling on the morning of that 14th day; from which it would follow that the Supper, related Luk 22:14 et seq., took place the evening between the 14th and 15th. This view seems to be confirmed by the parallels Mat 26:17, Mar 14:12, where the disciples (not Jesus, as in Luke) take the initiative in the steps needed for the Supper. If such was the fact, it appeared that the apostles could not have been occupied with the matter till the morning of the 14th. But thereby the explanation came into conflict with John, who seems to say in a considerable number of passages that Jesus was crucified on the afternoon of the 14th, at the time when they were slaying the lamb in the temple, which necessarily supposes that the last Supper of Jesus with His disciples took place the evening between the 13th and 14th, the eve before that on which Israel celebrated the Paschal Supper, and not the evening between the 14th and 15th. This seeming contradiction does not bear on the day of the week on which Jesus was crucified. According to our four Gospels, this day was indisputably Friday. The difference relates merely to the day of the month, but on that very account, also, to the relation between the last Supper of Jesus at which He instituted the Eucharist, and the Paschal feast of that year. Many commentators<\/p>\n

Wieseler, Hofmann, Lichtenstein, Tholuck, Riggenbachthink that they can identify the meaning of John’s passages with the idea which at first sight appears to be that of the synoptical narrative; Jesus, according to John as according to the Syn., celebrated His last Supper on the evening of the 14th, and instituted the Holy Supper while celebrating the Passover conjointly with the whole people. We have explained in our Commentaire sur l’vangile de Jean the reasons which appear to us to render this solution impossible. The arguments advanced since then by the learned Catholic theologian Langen, and by the eminent philologist Bumlein, have not changed our conviction. The meaning which presents itself first to the mind on reading John’s Gospel, is and remains the only possible one, exegetically speaking. But it may and should be asked in return, What is the true meaning of the synoptical narrative, and its relation to John’s account thus understood? Such is the point which we proceed to examine as we study more closely the text of Luke. <\/p>\n

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n

CXVII. <\/p>\n

PREPARATION FOR PASSOVER. <\/p>\n

DISCIPLES CONTEND FOR PRECEDENCE. <\/p>\n

(Bethany to Jerusalem. Thursday afternoon and, after sunset, beginning of Friday.) <\/p>\n

aMATT. XXVI. 17-20; bMARK XIV. 12-17; cLUKE XXII. 7-18, 24-30. <\/p>\n

c7 And the day of unleavened bread came, on which the passover must be sacrificed. [See Exo 12:8), and a room for the feast must be secured.] 13 And he sendeth {csent} Peter and John, btwo of his disciples, csaying, God and make ready for us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we make ready? 10 And he said {bsaith} unto them, Go into the city, and cBehold, when ye are entered into the city, there shall meet you a man bearing a pitcher of water; follow him into the house whereinto he goeth. b14 and wheresoever he shall enter in, say to {c11 And ye shall say unto} the master of the house, {aGo into the city to such a man, and say unto him,} cThe Teacher saith unto thee, aMy time is at hand; I keep the passover at thy house with my disciples. cWhere is the {bmy} guest-chamber, where I shall eat the passover with my disciples? [It was customary for the residents of Jerusalem to open their houses for guests during this feast, and therefore Jesus might have presumed on the hospitality of almost anyone; but the probability is that the man to whom he sent this message was an acquaintance and a friend. It is not improbable that Jesus let Peter and John thus find the place that Judas might not know its whereabouts in time to bring the officers of the Sanhedrin so as to interrupt the feasts which meant so much to him and to his church.] 15 And he will himself show you a large upper room furnished and ready: and there make ready for us. 16 And the disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. a19 And the disciples did as Jesus appointed them; and they made ready the passover. b17 And a20 Now when even was come, {bwhen it was evening} he cometh with the twelve [The law required that the paschal lamb should be slain “between the evenings.” The Jews reckoned the two evenings as from three o’clock to sunset, and from sunset to nine o’clock, which was the end of the first watch. But [645] Josephus tells us that the lambs were killed from the ninth to the eleventh hours, or between the hours of three and five. It would take some time to dress the lamb and to roast it, so that it must have been about sundown or shortly afterward when Jesus and his disciples sat down to the feast.] c14 And when the hour was come, he sat down, and the apostles with him. 15 And ahe was sitting at meat with the twelve disciples; 21 and che said unto them, With desire I have desired to eat this passover with you before I suffer: 16 for I say unto you, I shall not eat it, until it be fulfilled in the kingdom of God. [Jesus had desired to keep with his disciples this last type which stood so close to the thing typified. It was a feast commemorating a great deliverance from death through the sacrifice of a lamb, and the real sacrifice and deliverance of which it was typical were about to be fulfilled in the unfolding of the kingdom of God.] 17 And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves: 18 for I say unto you, I shall not drink from henceforth of the fruit of the vine, until the kingdom of God shall come. [Luke brings out the parallelism between the passover and the Lord’s supper. Each consisted in eating followed by drinking, and the closeness of the parallel is emphasized by the use of almost the same words with regard to the cup. The passover was typical of the Lord’s suffering before the event, and the Lord’s supper is typical of the same thing after the event.] 24 And there arose also a contention among them, which of them was accounted to be greatest. 25 And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors. 26 But ye shall not be so: but he that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve. 27 For which is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am in the midst of you as he that serveth. [In sending to secure the room in which [646] the paschal supper was being eaten, Jesus had said, “My time is at hand.” Such expressions were falsely construed by the apostles. They thought that Jesus was about to set up his kingdom, and began at once to contend for the chief places. Jesus rebukes this false ambition in much the same manner as he had previously. See Jam 1:2, Jam 1:3). For the rest of the passage compare the remarks on 2Sa 9:7, 2Sa 19:28), and indicate that the apostles, being about to participate in the Lord’s condemnation and suffering, should in the end share his exaltation and its attendant joys.]<\/p>\n

[FFG 644-647]<\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

PREPARATION FOR THE PASSOVER<\/p>\n

Mat 26:17-19; Luk 22:7-13; Mar 14:12-16. It is now Thursday morning, the Passover beginning properly on the following Sabbath; but these two preceding days are occupied in preparation for the great national solemnity. Josephus says it was not uncommon for them to slaughter two hundred and fifty thousand lambs during a single Passover. O what a wonderful symbolization of Calvarys bleeding Lamb! On the first day of unleavened bread, when they were accustomed to slay the Passover, His disciples say to Him, Where do You wish that, having gone, we may prepare that You may eat the Passover? And He sends two of His disciples, and says to them [Peter and John see Luk 22:8], Go ye into the city, and a man carrying a pitcher of water will meet you; follow him. And whithersoever he may go in, say to the landlord that the Teacher says, Where is the guest-chamber, where I may eat the Passover with My disciples? And he will show you a large upper room, furnished, ready; there prepare for us. And His disciples departed, and came into the city, and found as He said to them, and prepared the Passover. They escorted me, during both of my tours in Jerusalem, to a large upper room in the City of David, on the summit of Mount Zion, which they claim to be identical with the one here mentioned, which received imperishable notoriety for the Last Supper, the winding up and abolishment of the Passover, which had been so prominent since that memorable night when they began their exodus out of Egypt, no longer slaves, but a free and independent nation, Jehovah, the God of Abraham, Isaac, and Jacob, having broken every chain; meanwhile its celebrity was augmented by the imperishable memories of the wonderful Pentecost, when the Holy Ghost and fire fell on the disciples, the full-orbed gospel dispensation, under the auspices of entire sanctification, pouring down from heaven like a deluge, converting three thousand, and in a day or two five thousand more, giving a boom to the Church of the Nazarenes which shook the world with the tread of an earthquake, and, glory to God! It is still heaving and quaking.<\/p>\n

Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n

Luk 22:7-13. Preparation for the Last Supper (Mar 14:12-16*, Mat 26:17-19*).Lk. follows Mk. more fully than Mt. does. The names of the two disciples are given.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

Verse 7 <\/p>\n

Unleavened bread was used for seven days, in connection with the celebration of the passover, in commemoration of the haste in which the children of Israel fled from Egypt, which prevented the proper preparation of bread. (Exodus 12:14-20,34.)<\/p>\n

Luke 22:11. The good man of the house; the master of the house, the other being a servant.–The Master. This expression seems to imply that the person thus applied to was a disciple.<\/p>\n

Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n

22:7 {3} Then came the day of unleavened bread, when the passover {c} must be killed.<\/p>\n

(3) Christ teaches his disciples by an obvious miracle that although he is going to be crucified, yet nothing is hidden from him, and therefore that he is going willingly to death.<\/p>\n

(c) By the order appointed by the law.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

B. The preparations for the Passover 22:7-13 (cf. Matthew 26:17-19; Mark 14:12-16)<\/span><\/p>\n

Luke recorded more details of these preparations than the other synoptic evangelists. Against the backdrop of a plot to arrest Him, Jesus comes across as the one who is in control and is quietly directing the events leading to the Cross (cf. Luk 19:29-35).<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The Jews slew their Passover lamb on the fourteenth of Nisan and ate it after sundown. Sundown began the fifteenth. The fourteenth would have been Thursday until sundown. This verse marks the transition to Thursday from Wednesday, the day on which Jesus had His controversy with the leaders in the temple and gave the Olivet Discourse. This is another of Luke’s benchmarks that signals Jesus’ relentless movement toward the Cross.<\/p>\n

Luke evidently referred to this day as the day of unleavened bread because it was the first day of the combined feasts of Passover and Unleavened Bread. The Jews referred to the whole period as the feast of Unleavened Bread sometimes and as the Passover sometimes (cf. Luk 2:42; Luk 22:1; Act 12:3-4). Another possibility is that this was the day on which they removed all leaven from their homes in preparation for the Passover. [Note: Morris, p. 304.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Then came the day of unleavened bread, when the passover must be killed. 7 – 13. Preparation for the Passover. 7. Then came the day of unleavened bread ] All leaven was most carefully and scrupulously put away on the afternoon of Thursday, Nisan 13. when the passover must be killed ] Rather, be sacrificed. … Continue reading “Exegetical and Hermeneutical Commentary of Luke 22:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25853","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25853","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25853"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25853\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25853"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25853"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25853"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}