14 And whithersoever he shall go in, say to the master of the house, The master saith, Where is my refectory, where I may eat the pasch with my disciples? 15 And he will shew you a large dining room furnished; and there prepare ye for us. 16 And his disciples went their way, and came into the city; and they found as he had told them, and they prepared the pasch.
Pseudo-Jerome: The lord of the house is the Apostle, Peter, to who the Lord has entrusted His house, that there may be one faith under one Shepherd. The large upper-room is the wide-spread Church, in which the Name of the Lord is spoken of, prepared by a variety of powers and tongues.
Bede: The large upper-room is spiritually the Law, which comes forth from the narrowness of the letter, and in a lofty place, that is, in the lofty chamber of the soul, receives the Saviour. But it is designedly that the names both of the bearer of the water, and of the lord of the house, are omitted, to imply that power is given to all who wish to celebrate the true Passover, that is, to be embued with the Sacraments of Christ, and to receive Him in the dwelling-place of their mind.
Theophylact: The lord of the house is the intellect, which points out the large upper room, that is, the loftiness of intelligences, and which, though it be high, yet has nothing of vain glory, or of pride, but is prepared and made level by humility.
Chrysostom: Himself became our Passover. Why too did He eat it? Because He was “made under the Law, to redeem them that were under the Law” [Gal 4:4-5], and Himself gave rest to the Law. And lest any one should say that He did away with it, because He could not fulfil its hard and difficult obedience, He first Himself fulfilled it, and then set it to rest.
Scripture from the Douay-Rheims Bible. Commentary from St. Thomas Aquinas, Catena Aurea, Vol. II (London: Rivington, 1842).