Luke 22:10Meaning & Commentary from the Church Fathers

Some suggest that He did not openly reveal the man’s identity or name, but instead led the disciples to his home by means of a sign, so that the traitor might remain uninformed and unable to guide the Pharisees there, thus allowing Him to establish the supper and impart His spiritual teachings first. Consequently, Christ later affirms, "I was very willing to eat this Passover with you before I suffered." This indicates His efforts to remain hidden from the betrayer, to avoid premature suffering before sharing the sacraments. This interpretation may be embraced by those who wish to accept it.

In a sacramental sense, with Peter and John preparing the Supper—reflecting the virtuous life of Peter and the profound teachings of John the Theologian—we are invited to encounter 'man,’ symbolizing a genuine human being, created in the likeness of the Creator. In an even deeper sense, the Creator is portrayed as holding a 'pitcher of water.’ The water represents the grace of the Spirit, as conveyed by John the Evangelist (John 7:38-39), while the pitcher embodies the softening and renewal of the heart. A person who receives this spiritual grace approaches with humility and a contrite spirit, as the Lord grants grace to the humble (James 4:6). Acknowledging his own mortal nature, he echoes Job’s words, "Thou hast shod me like clay" (Job 10:9), and thus carries the grace of the Spirit within the fragile vessel of his heart.

"For you will meet," He says, "a man carrying a pitcher of water." This may imply something deeper and essential. For wherever water flows, even the waters of holy baptism, Christ is present. In what manner does this occur? It is through their ability to cleanse us from all impurities, washing away the blemishes of sin, so that we may become a holy dwelling for God and share in His Divine nature, receiving the Holy Spirit. Therefore, so that Christ may dwell within us, let us embrace the life-giving waters while affirming the faith that justifies the ungodly.

Therefore, Matthew, expressing this detail in his own words rather than on behalf of the Lord, clarified the command to go to a specific place, believing the intent was already evident. It is clear that one wouldn't typically say, “Go to so-and-so” on their own authority. The phrase “go to someone” may apply in contexts where the recipient is unknown, but since Mark and Luke offer a clear description of this man, the Lord had a definite individual in mind for the disciples to approach. They were instructed to identify him by the jar of water he would be carrying and to follow him to the house where he would enter. Thus, the Lord’s directive could not be generalized as “Go to any man's house,” as it lacked specificity and did not align with the situation at hand. It is evident that the Lord did not merely direct them with a vague “Go to so-and-so,” as this would be an inappropriate way to convey such a command. The Lord sent them to a particular person, distinctly communicating who they were to seek out. If Matthew had constructed the message solely on his own accord, he could have relayed it as: “He sent them to so-and-so, so they might inform him, I will celebrate the Passover at your house,” or simply “He sent them to so-and-so, saying, ‘Go and tell him, I will celebrate the Passover at your place.’” Instead, Matthew includes “to so-and-so” from his own perspective, highlighting the individual without naming him, as directed by the Lord for preparing the Passover. After this personal addition, he continues the directive by stating, “and say unto him, The Master saith.” One may then wonder, “To whom?” The answer is clear: to the very man identified by the evangelist as so-and-so. Although this expression may seem unconventional, it conveys the intended message accurately. It’s possible this reflects a characteristic of the Hebrew language in which Matthew composed his account. Those knowledgeable in Hebrew may determine if this phrasing aligns with its linguistic conventions in depicting the Lord's speech. In Latin, a clearer instruction might be: “Go into the city to the man who meets you with a pitcher of water.” Such a command would facilitate understanding and execution. Had the instruction been articulated as, “Go into the city to the man located in this or that place or house,” it would have readily clarified the directive through specific location. However, saying simply “Go to so-and-so and tell him,” without additional identifying details, would generally lead to confusion. Thus, Matthew’s phrase “to so-and-so,” absent any guidance for identification, should be interpreted as his own addition for clarity. Despite the perceived obscurity due to this lack of detail, it can still be comprehended appropriately. Ultimately, neither Mark’s mention of a jug nor Luke’s reference to an amphora—each specifying a type of vessel—detracts from the truthfulness of the account.

He commands them, "Go to such and such a one." Surely, Lord, You knew his name because You anticipated his role, and You knew that role because You foresaw Your encounter with him. By withholding his name, You indicate that he is unknown to us. There was no prior arrangement involving a name; instead, there was only a general description. According to the Gospel of Mark, this man bears a container of water. The Evangelists refer to various types of vessels, with one mentioning an amphora and the other describing a differently shaped container with a narrower neck.

The disciples receive the instruction to trail behind him. Why is he identified as the master of the house? Understand that this title represents his devotion, not his riches. Why is the room prepared in the upper chamber? This signifies the esteemed status of the host, where, in the upper room, the Lord and His disciples would find solace, enjoying the heights of his virtues. Oh, if I too had borne a pitcher of water! Oh, if I too had carried such a vessel as this master, who readied a spacious room in the upper chambers! What does the jug symbolize if not a perfect measure, filled abundantly? Of it, the Lord promised, "They shall give you a good measure, well filled and overflowing."

What shall I say of water? Even before the creation of the world, as recorded, the Holy Spirit moved over the waters. O water, you cleansed the earth marred by human blood, and you are the representation of this present washing! O water, you are honored to embody the sacrament of Christ, cleansing all while remaining unspotted yourself. You are the first of the sacraments, completing their fullness. From you begins life, in you lies eternity, or more precisely, through you we are eased from the anxiety of finality. You preserve raw meat from decay and, when mixed with salt, you prolong the freshness of decaying flesh. You nourish thirsty beings, providing a refreshing and wholesome drink filled with life. You gave names to the prophets and apostles, you bore the name of the Savior. The prophets are likened to clouds from heaven, the apostles as salt of the earth, and the Savior is the source of life.

The mountains constrain you but cannot ensnare you; you flow through the rock without shattering it. You spread across the earth and never run dry. You emerge from beneath the earth, bringing life and fruitful moisture with your floods, ensuring the land does not suffer from drought and yields its harvest at the right time. You represent the essence of all creation, arising from the heavens, the air, the sea, and the earth. You were drawn forth from the rock at the stroke of a prophetic staff to give water to the parched hearts of nations. When you flowed from the side of the Savior, you were witnessed by the executioners who then believed. You are one of the three witnesses to our regeneration, as stated: "Three witnesses: water, blood, and spirit." Water cleanses, blood redeems, and spirit rejuvenates.

St. Luke mentions that the Lord provided a sign for identifying the location where the Passover was to be prepared: "When you enter the city, you will meet a man carrying a water jar. Follow him into the house." The signs given were rather generic and one might consider it inappropriate for an ordinary person to announce his requests to an unfamiliar homeowner in such a manner. Similar to when the Saviour instructed His disciples to procure a donkey for His entrance into Jerusalem, saying, “If anyone says anything to you, respond that the Lord needs it” (Matthew 21:3), here too He speaks with the same divine authority. This same power governs the command for the miraculous catch of fish that provided for the temple tax (Matthew 17:27). If the disciples were to convey the message “The Master says to you,” it indicated that the homeowner was among Jesus’ disciples or respected followers. This also reveals the tension of opposition Jesus faced from many in Jerusalem, contrasted by those who honored Him, at least as an extraordinary miracle worker. One of these devoted individuals must relay the message, reinforcing the Lord's ability to reveal to His followers, including Judas, a new aspect of His prophetic insight.

"My time is near." What does this entail? It encompasses more than just the timing for the Passover, which was known to the Jewish people and Jesus’ disciples alike, eliminating the need to remind the homeowner of it. What is the significance of His "time"? Earlier, when called to Jerusalem for the same feast, the Saviour had expressed, “My time is not yet fulfilled” (John 7:8). Now, He asserts that the appointed moment has arrived to accomplish the mission ordained by His Father and out of His profound love for humanity—this is the time for Him to sacrifice His life for His friends. St. John likewise articulates the deep emotions of the Saviour: just before the Passover Feast, he notes that Jesus was aware that the hour had come for Him to depart from this world to the Father, having loved those in the world, loving them to the very end (John 13:1). The Lord recognized the time was at hand for His earthly departure. Yet, even as He was leaving His beloved, He continued to love them wholeheartedly, despite knowing one would betray Him, another would falter, and the others would abandon Him. He loved them fiercely to the end. At that final Passover meal, He offered to them the profound gift of His unmatched love—the sacrament of communion with His body and blood, intended to be shared on earth until the end of time. Thus, the Lord clarifies that being handed over to His enemies does not imply that His destiny is out of His control, contrary to His knowledge and intentions. He foresaw His crucifixion at Calvary and willingly embraced it out of His dedication to the will of His Father in heaven and His love for those whose salvation depended on His death. "I will celebrate the Passover with My disciples." These words express His commitment to the observance of the Passover as laid out in the commandments (Exodus 12:4-8, Numbers 9:4, Numbers 5:10). The Son of God dutifully complied with the law’s mandates, underscoring His desire to share this sacred occasion with His disciples. His wish was to be present with them as a loving Father is with His children, demonstrating His affection through meaningful actions.

By choosing His two most loyal disciples for this task, He refrained from disclosing the homeowner's name, likely to prevent Judas from recognizing it and relaying the information to the chief priests. It was essential for the Lord that this Supper be conducted in complete tranquility.

- “Go,” He instructed them, “into the city, specifically Jerusalem; at its entrance, you will encounter a man carrying a pitcher of water; follow him, and when he goes into the house, ask him in My name, ‘Where is the room where I and My disciples may celebrate the Passover?’ He will lead you to a spacious room, furnished and ready; there make the preparations.”