Tuesday of the 31st week in Ordinary Time

Who being in the form [1] of God, (that is truly, properly, and essentially God from eternity, as the ancient Fathers here observed against the Arians) taking the form of a servant, (i.e. taking upon him our human nature) became truly a man, and as man the servant of God, but remaining always God as before, thought it not robbery, no injury to his eternal Father, to be equal, to be esteemed, and to declare himself equal to God, to be one thing with him: as on divers occasions he taught the people, as we have observed in the notes on St. John's gospel, &c. (Witham)

In forma Dei, Greek: en morphe Theou. See St. John Chrysostom (tom. iv. p. 31. 32. Greek: log. 5.) where he shews how many heresies are confuted by these words: and says, Greek: e morphe tou doulou, e phusis doulou....kai e morphe tou Theou, Theou phusis. See St. Gregory of Nyssa...3. cont. Eunom.; St. Augustine, lib. 1. de Trin. chap. 1. &c.

But debased himself: divested himself of all the marks of greatness, for the love of mankind. The Greek text signifies, he made himself void;[2] on which account Dr. Wells, instead of made himself of no reputation, as in the Protestant translation, has changed it into emptied himself; not but that the true Son of God must always remain truly God, as well as by his incarnation truly man, but that in him as man appeared no marks of his divine power and greatness. --- Made to the likeness [3] of men, not only as to an exterior likeness and appearance, but at the same time truly man by uniting his divine person to the nature of man. --- In shape [4] (or habit) found as a man: not clothed exteriorly only, as a man is clothed with a garment or coat, but found both as to shape and nature a man; and, as St. John Chrysostom says, with the appearance of a sinful man, if we consider him persecuted by the Jews, and nailed to an infamous cross. (Witham)

Exinanivit Semetipsum, Greek: ekenose, evacuavit, a kenos, vacuus. See St. John Chrysostom, hom. vii.

In similitudinem hominum factus, Greek: en omoiomati. St. John Chrysostom, p. 40. Greek: log. x. See Romans viii. in similitudinem carnis peccati.

Et habitu inventus ut homo, Greek: schemati euretheis os anthropos. St. John Chrysostom, ibid. i.e. habitu factus est.

God....hath given him a name, &c. The name or word Jesus represents the dignity of him who is signified by the name, and who is exalted even as man, above all creatures in heaven, earth, and hell; all which creatures either piously reverence him, or are made subject to him against their will, that every tongue may confess our Lord Jesus to be now, and to have been always, in the glory of his Father, equal to him in substance and in all perfections. (Witham)

If we shew respect when the name of our sovereign is mentioned, may we not express our respect also at the name of Jesus; and if to his name, why not to his cross as well as to the throne of the king?

1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

The apostle proceeds in this chapter where he left off in the last, with further exhortations to Christian duties. He presses them largely to like-mindedness and lowly-mindedness, in conformity to the example of the Lord Jesus, the great pattern of humility and love. Here we may observe,

I. The great gospel precept passed upon us; that is, to love one another. This is the law of Christ's kingdom, the lesson of his school, the livery of his family. This he represents ( v. 2 ) by being like-minded, having the same love, being of one accord, of one mind. We are of a like mind when we have the same love. Christians should be one in affection, whether they can be one in apprehension or no. This is always in their power, and always their duty, and is the likeliest way to bring them nearer in judgment. Having the same love. Observe, The same love that we are required to express to others, others are bound to express to us. Christian love ought to be mutual love. Love, and you shall be loved. Being of one accord, and of one mind; not crossing and thwarting, or driving on separate interests, but unanimously agreeing in the great things of God and keeping the unity of the Spirit in other differences. Here observe,

1. The pathetic pressing of the duty. He is very importunate with them, knowing what an evidence it is of our sincerity, and what a means of the preservation and edification of the body of Christ. The inducements to brotherly love are these:— (1.) "If there is any consolation in Christ. Have you experienced consolation in Christ? Evidence that experience by loving one another." The sweetness we have found in the doctrine of Christ should sweeten our spirits. Do we expect consolation in Christ? If we would not be disappointed, we must love one another. If we have not consolation in Christ, where else can we expect it? Those who have an interest in Christ have consolation in him, strong and everlasting consolation ( Heb. vi. 18 ; 2 Thess. ii. 16 ), and therefore ought to love one another. (2.) " Comfort of love. If there is any comfort in Christian love, in God's love to you, in your love to God, or in your brethren's love to us, in consideration of all this, be you like-minded. If you have ever found that comfort, if you would find it, if you indeed believe that the grace of love is a comfortable grace, abound in it." (3.) " Fellowship of the Spirit. If there is such a thing as communion with God and Christ by the Spirit, such a thing as the communion of saints, by virtue of their being animated and actuated by one and the same Spirit, be you like-minded; for Christian love and like-mindedness will preserve to us our communion with God and with one another." (4.) " Any bowels and mercies, in God and Christ, towards you. If you expect the benefit of God's compassions to yourselves, be you compassionate one to another. If there is such a thing as mercy to be found among the followers of Christ, if all who are sanctified have a disposition to holy pity, make it appear this way." How cogent are these arguments! One would think them enough to tame the most fierce, and mollify the hardest, heart. (5.) Another argument he insinuates is the comfort it would be to him: Fulfil you my joy. It is the joy of ministers to see people like-minded and living in love. He had been instrumental in bringing them to the grace of Christ and the love of God. "Now," says he, "if you have found any benefit by your participation of the gospel of Christ, if you have any comfort in it, or advantage by it, fulfil the joy of your poor minister, who preached the gospel to you."

2. He proposes some means to promote it. (1.) Do nothing through strife and vain glory, v. 3 . There is no greater enemy to Christian love than pride and passion. If we do things in contradiction to our brethren, this is doing them through strife; if we do them through ostentation of ourselves, this is doing them through vain-glory: both are destructive of Christian love and kindle unchristian heats. Christ came to slay all enmities; therefore let there not be among Christians a spirit of opposition. Christ came to humble us, and therefore let there not be among us a spirit of pride. (2.) We must esteem others in lowliness of mind better than ourselves, be severe upon our own faults and charitable in our judgments of others, be quick in observing our own defects and infirmities, but ready to overlook and make favourable allowances for the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections. (3.) We must interest ourselves in the concerns of others, not in a way of curiosity and censoriousness, or as busy-bodies in other men's matters, but in Christian love and sympathy: Look not every man on his own things, but every man also on the things of others, v. 4 . A selfish spirit is destructive of Christian love. We must be concerned not only for our own credit, and ease, and safety, but for those of others also; and rejoice in the prosperity of others as truly as in our own. We must love our neighbour as ourselves, and make his case our own.

II. Here is a gospel pattern proposed to our imitation, and that is the example of our Lord Jesus Christ: Let this mind be in you which was also in Christ Jesus, v. 5 . Observe, Christians must be of Christ's mind. We must bear a resemblance to his life, if we would have the benefit of his death. If we have not the Spirit of Christ, we are none of his, Rom. viii. 9 . Now what was the mind of Christ? He was eminently humble, and this is what we are peculiarly to learn of him. Learn of me, for I am meek and lowly in heart, Matt. xi. 29 . If we were lowly-minded, we should be like-minded; and, if we were like Christ, we should be lowly-minded. We must walk in the same spirit and in the same steps with the Lord Jesus, who humbled himself to sufferings and death for us; not only to satisfy God's justice, and pay the price of our redemption, but to set us an example, and that we might follow his steps. Now here we have the two natures and the two states of our Lord Jesus. It is observable that the apostle, having occasion to mention the Lord Jesus, and the mind which was in him, takes the hint to enlarge upon his person, and to give a particular description of him. It is a pleasing subject, and a gospel minister needs not think himself out of the way when he is upon it; any fit occasion should be readily taken.

1. Here are the two natures of Christ: his divine nature and his human nature. (1.) Here is his divine nature: Who being in the form of God ( v. 6 ), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with John i. 1 , In the beginning was the Word, and the Word was with God: it is of the same import with being the image of the invisible God ( Col. i. 15 ), and the brightness of his glory, and express image of his person, Heb. i. 3 . He thought it no robbery to be equal with God; did not think himself guilty of any invasion of what did not belong to him, or assuming another's right. He said, I and my Father are one, John x. 30 . It is the highest degree of robbery for any mere man or mere creature to pretend to be equal with God, or profess himself one with the Father. This is for a man to rob God, not in tithes and offerings, but of the rights of his Godhead, Mal. iii. 8 . Some understand being in the form of God — en morphe Theou hyparchon, of his appearance in a divine majestic glory to the patriarchs, and the Jews, under the Old Testament, which was often called the glory, and the Shechinah. The word is used in such a sense by the LXX. and in the New Testament. He appeared to the two disciples, en hetera morphe — In another form, Mark xvi. 12 . Metemorphothe — he was transfigured before them, Matt. xvii. 2 . And he thought it no robbery to be equal with God; he did not greedily catch at, nor covet and affect to appear in that glory; he laid aside the majesty of his former appearance while he was here on earth, which is supposed to be the sense of the peculiar expression, ouk harpagmon hegesato. Vid. Bishop Bull's Def. cap. 2 sect. 4 et alibi, and Whitby in loc. (2.) His human nature: He was made in the likeness of men, and found in fashion as a man. He was really and truly man, took part of our flesh and blood, appeared in the nature and habit of man. And he voluntarily assumed human nature; it was his own act, and by his own consent. We cannot say that our participation of the human nature is so. Herein he emptied himself, divested himself of the honours and glories of the upper world, and of his former appearance, to clothe himself with the rags of human nature. He was in all things like to us, Heb. ii. 17 .

5. The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on Php 2:4 , and Php 1:24 ) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" ( Php 2:8 ), first in taking on Him our nature, secondly, in humbling Himself further in that nature ( Ro 15:3 ).

6. Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' ( Php 2:7 ), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [Bengel], Compare Joh 5:37 ; 17:5 ; Col 1:15 , 'Who is the IMAGE of the invisible God' at a time before 'every creature,' 2Co 4:4 , esteemed (the same Greek verb as in Php 2:3 ) His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. Ellicott, Wahl, and others have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, Plutarch [On the Education of Children, 120]. The same insuperable objection lies against Alford's translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God." His argument is that the antithesis ( Php 2:7 ) requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself." But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant," whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" ( Php 2:4 ), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "His being," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses ( Ex 24:10 , 11 ), Aaron, &c.

7. made himself of no reputation, and ... and-- rather as the Greek, "emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and ... and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on He 10:5 ; compare Ex 21:5 , 6 , and Psa 40:6 , proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law ( Lu 2:21 ; Ga 4:4 ) and to His parents ( Lu 2:51 ), His low state as a carpenter, and carpenter's reputed son ( Mt 13:55 ; Mr 6:3 ), His betrayal for the price of a bond-servant ( Ex 21:32 ), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested ( Is 49:3 , 7 ), are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" before He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?" ( Is 46:5 ), [Bishop Pearson]. His emptying Himself presupposes His previous plenitude of Godhead ( Joh 1:14 ; Col 1:19 ; 2:9). He remained full of this; yet He bore Himself as if He were empty.

8. being found in fashion as a man-- being already, by His "emptying Himself," in the form of a servant, or likeness of man ( Ro 8:3 ), "He humbled Himself (still further by) becoming obedient even unto death (not as English Version, 'He humbled Himself and became,'&c.; the Greek has no 'and,' and has the participle, not the verb), and that the death of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In Php 2:7 , in the Greek, the emphasis is on Himself (which stands before the Greek verb), "He emptied Himself," His divine self, viewed in respect to what He had heretofore been; in Php 2:8 the emphasis is on "humbled" (which stands before the Greek "Himself"); He not only "emptied Himself" of His previous "form of God," but submitted to positive HUMILIATION. He "became obedient," namely, to God, as His "servant" ( Ro 5:19 ; He 5:8 ). Therefore "God" is said to "exalt" Him ( Php 2:9 ), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience ( Joh 10:18 ).

9. Wherefore-- as the just consequence of His self-humiliation and obedience ( Psa 8:5 , 6 ; 110:1 , 7 ; Mt 28:18 ; Lu 24:26 ; Joh 5:27 ; 10:17 ; Ro 14:9 ; Ep 1:20-22 ; He 2:9 ). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves ( Php 2:3 , 5 ; Php 3:21 ; 1Pe 5:5 , 6 ). Christ emptied Christ; God exalted Christ as man to equality with God [Bengel].

highly exalted-- Greek, "super-eminently exalted" ( Ep 4:10 ).

given him-- Greek, "bestowed on Him."

a name-- along with the corresponding reality, glory and majesty.

which-- Translate, namely, "that which is above every name." The name "Jesus" ( Php 2:10 ), which is even now in glory His name of honor ( Ac 9:5 ). "Above" not only men, but angels ( Ep 1:21 ).

10. at the name-- rather as Greek, "in the name."

bow-- rather, "bend," in token of worship. Referring to Is 45:23 ; quoted also in Ro 14:11 . To worship "in the name of Jesus," is to worship Jesus Himself (compare Php 2:11 ; Pr 18:10 ), or God in Christ ( Joh 16:23 ; Ep 3:14 ). Compare "Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character) shall be saved" ( Ro 10:13 ; 1Co 1:2 ); "all that call upon the name of Jesus Christ our Lord" (compare 2Ti 2:22 ); "call on the Lord"; Ac 7:59 , "calling upon ... and saying, Lord Jesus" ( Ac 9:14 , 21 ; 22:16 ).

of things in heaven-- angels. They worship Him not only as God, but as the ascended God-man, "Jesus" ( Ep 1:21 ; He 1:6 ; 1Pe 3:22 ).

in earth-- men; among whom He tabernacled for a time.

under the earth-- the dead; among whom He was numbered once ( Ro 14:9 , 11 ; Ep 4:9 , 10 ; Re 5:13 ). The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus ( Mr 3:11 ; Lu 8:31 ; Jas 2:19 , see on Php 2:11 ).

11. every tongue-- Compare "every knee" ( Php 2:10 ). In every way He shall be acknowledged as Lord (no longer as "servant," Php 2:7 ). As none can fully do so "but by the Holy Ghost" ( 1Co 12:3 ), the spirits of good men who are dead, must be the class directly meant, Php 2:10 , "under the earth."

to the glory of God the Father-- the grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized (Joh 5:19-23, 30; 17:1 , 4-7 ; 1Co 15:24-28 ).

(ver. 25). For I seek not Mine own praise, for Thou art My praise, who dwellest in the holy place; and, praise of Israel, Thou hearest The Holy One now beseeching Thee. "In the great Church I will confess Thee." In the Church of the whole world "I will confess Thee." "I will offer My vows in the sight of them that fear Him." I will offer the sacraments of My Body and Blood in the sight of them that fear Him.

27. "The poor shall eat, and be filled"

(ver. 26). The humble and the despisers of the world shall eat, and imitate Me. For so they will neither desire this world's abundance, nor fear its want. "And they shall praise the Lord, who seek Him." For the praise of the Lord is the pouring out of that fulness. "Their hearts shall live for ever and ever." For that food is the food of the heart.

28. "All the borders of the earth shall remember themselves, and be turned to the Lord"

(ver. 27). They shall remember themselves: for, by the Gentiles, born in death and bent on outward things, God had been forgotten; and then shall all the borders of the earth be turned to the Lord. "And all the kindreds of the nations shall worship in His sight." And all the kindreds of the nations shall worship in their own consciences.

29. "For the kingdom is the Lord's, and He shall rule over the nations"

(ver. 28). For the kingdom is the Lord's, not proud men's: and He shall rule over the nations.

30. "All the rich of the earth have eaten, and worshipped" (ver. 29). The rich of the earth too have eaten the Body of their Lord's humiliation, and though they have not, as the poor, been filled even to imitation, yet they have worshipped. "In His sight shall fall all that descend to earth." For He alone seeth how all they fall, who abandoning a heavenly conversation, make choice, on earth, to appear happy to men, who see not their fall.

31. "And My Soul shall live to Him." And My Soul, which in the contempt of this world seems to men as it were to die, shall live, not to itself, but to Him. "And My seed shall serve Him"

(ver. 30). And My deeds, or they who through Me believe on Him, shall serve Him.

32. "The generation to come shall be declared to the Lord"

(ver. 31). The generation of the New Testament shall be declared to the honour of the Lord. "And the heavens shall declare His righteousness." And the Evangelists shall declare His righteousness. "To a people that shall be born, whom the Lord hath made." To a people that shall be born to the Lord through faith.

Great Church; the Catholic Church, dispersed throughout the world, in which many adore God in spirit and truth. (St. Jerome) --- Here Jesus Christ praises his Father by the mouth of his priests and faithful, in whom the spirit works. Hebrew, "From thee shall proceed my praise," in the great Church. (Calmet) --- Protestants, "congregation." (Haydock) --- The Vulgate may have the same meaning, as the desire to praise comes from God. The Church which Jesus founded immediately after his resurrection, to pay his vows, must last unto the end; otherwise this service would be interrupted. This can only be verified in the Catholic Church, as she alone can prove her uninterrupted existence. She alone is spread throughout the earth, united under the same pastors, and partaking of the same sacraments. If the Church failed after three or four centuries, the vows of Christ must have ceased. Yet he assures us, that he will pay them as long as his kingdom shall continue, ver. 29. --- Fear him. Houbigant would substitute "thee." This change of persons is however very proper and remarkable, as Christ no longer addresses his Father, but gives a description of the worship which should be exhibited in his Church. (Berthier) --- The eucharistic sacrifice is the vow here specified, which Christ offers by his priests daily. It is the only sacrifice of the new law, and the most perfect means of acknowledging God's supreme dominion, &c. (St. Augustine; St. Jerome, &c.) (Calmet)

Poor. Hebrew hanavim, means also, "quiet and modest men," such as our Saviour calls poor in spirit, Matthew v. 3. These alone ought to partake of the holy sacraments. (Haydock) --- The psalmist may allude to the feasts prescribed by the law, (Deuteronomy xii. 7., and xxvi. 11.) and imitated in the love-feasts of the primitive Christians. The sacrifices of thanksgiving were symbols of that of the blessed Eucharist, of which the Fathers explain this text. (Theodoret; St. Augustine, &c.) (Calmet) --- Indeed, as it speaks of the times of the new law, this must be the meaning. (Haydock) --- It describes that part of the Christian worship, which consists in participating of those sacred mysteries which give life to the humble and worthy receiver, John vi. Protestants explain this eating, to mean "instruction." But that may be given any where; and the psalmist alludes to the public service, which is to be performed in the midst of the Church. Calmet would understand it of David, and of the sacrifices of the old law: which throws all into confusion. (Berthier) --- The apostles clearly refer the text to Jesus Christ, who promised to institute the blessed Eucharist, after he had fed the multitudes, (John vi.) and he fulfilled his promise at the last supper. (St. Augustine, ep. cxx. 27.) --- This holy doctor observes, that the rich, or the fat ones, have eaten and have adored, (ver. 30.) but yet are not filled, because they disdain to be humble. He speaks not of mere bread and wine, which cannot be lawfully adored; not of Christ's body on the cross, or in heaven, which "is not eaten, but as it is in the forms of bread and wine on Christ's table, the altar." (Worthington) --- Those who approach unworthily sign their own condemnation, which they bear about in their bodies. (Haydock) --- Their. Hebrew, "your," though St. Jerome, Chaldean, Syriac, &c., agree with us. The sense is the same. My friends shall partake of the victims in abundance, after my restoration. "But the text is more naturally explained of the food....which we receive in the blessed Eucharist," and which imparts life eternal. The strong may partake, but they must first become mean in their own eyes. (Calmet) --- The faithful and humble only derive benefit from this great sacrament. Its effect is a glorious resurrection in eternal life. (Worthington) --- The sounder Protestants maintain that Christ is to be adored "in the symbols, before receiving." (Thorndike) See Answer to Slack, p. 14.

Remember. Our Saviour says, Do this in remembrance of me. (Haydock) --- We must recollect what Christ has suffered and done for us, what was the condition of the world at his coming, and what the behaviour of his first disciples. These reflections will surely fill our breasts with love, admiration, and shame. The first Christians met together to break bread, they preached to word, and brought many to the faith. (Berthier) --- We cannot explain this of David, except in a very exaggerated sense. But all is clear if we understand it of Jesus Christ, whose faith many nations have embraced, assembling to celebrate his sacred mysteries, and the festivals of his birth, &c. (Calmet) --- The Gentiles shall enter into themselves, when they shall hear his doctrine, and embrace the true religion. (Worthington) --- In his. Hebrew, "in thy." The sense is the same. The German version follows the Vulgate, which Houbigant also approves. (Berthier)

Nations. God placed David on the throne. He caused both Jews and Gentiles to submit to Jesus Christ, Matthew xxviii. 18., and Romans iii. 29. (Theodoret)

Fat ones. Many ancient psalters read, "the rich," which is the true sense. --- Adored. This may be take as a prediction. (Calmet) --- Hebrew is in the future, "they shall," &c. (Berthier) --- The rich of this world have no relish for the sacred nourishment. (Calmet) --- Those who understand, and comply with their duty, amid the riches with which they are not possessed, but only surrounded, find the greatest comfort in participating of it along with their poorest brethren, who may be equal, or superior to them, in the eyes of the common judge. The original dishnim, (Haydock) comes from a root, which signifies to reduce a victim to ashes, in testimony of approbation. It may here designate priests, as well as the rich, and princes. ---

Earth. Dying, (Berthier) or to manifest their adoration in the Church. (Eusebius) --- All shall adore Jesus Christ, particularly those who receive his sacred body at the hour of death. Hebrew, "who go down to the dust." (Haydock)

Shall. Hebrew, "and his soul he will not vivify," which give no distinct meaning. Some join it with the preceding, All shall adore....yet he will not restore him to life. The living alone shall be able to sound forth God's praises, as it is often observed, Psalm vi. 6., and Isaias xxxviii. 18. (Calmet) --- Chaldean, "the Lord will not give life to the wicked; but the race of Abraham shall praise him." Others again explain it of Jesus Christ, "because he has not spared his life," he shall see a long-lived seed (Isaias liii. 10.) in the Church, which shall praise him for ever. (Haydock) --- V. sometimes signifies "because," and though it is not clear that it has this meaning here, the explication is very beautiful. None of the Greek versions admit the negation. They agree with the Vulgate; only Theodotion reads, "his soul;" making the prophet speak instead of the Messias. It is suspected that the Septuagint read i instead of u, and lu for la. The Masorets acknowledge 15 places in which this change would be proper. The learned observe many more. Thus 1 Paralipomenon xi. 20., in Hebrew we read that Abisai had "no (la) name among the three;" whereas it ought to be the reverse, (lu) ei nomen inter tres, "he was renowned," &c. (Berthier) --- St. Jerome agrees with the present Hebrew, "and his soul shall not live." Protestants, "and none can keep alive his own soul." Symmachus, "whose soul shall live, and seed shall serve him." (Haydock) --- "The Messias shall live for God, and his posterity shall serve him," (Berthier) as the faithful shall never cease to be influenced by his spirit, to testify their gratitude. (Haydock)

To, or by the Lord, who opened the mouths of the prophets to foretell the propagation of the Christian Church. (Calmet) --- Protestants, "It shall be accounted to the Lord for a generation: They shall come and shall declare," &c. (Haydock) --- Heavens is added by the Vulgate to shew that the apostles, who are styled the heavens, (Psalm xviii.) shall proclaim these things. (Berthier) --- Septuagint, &c., omit this word, as well as many Latin copies. One generation shall deliver the true doctrine to another, as long as the world shall last. (Calmet) --- Which. Hebrew ci has this sense, (Berthier; Genesis iv. 25,) whom Cain slew, as all the versions agree, and St. Jerome renders quem fecit. (Haydock) --- Yet many translate, "that he hath done these things," (Berthier) delivering me from danger, and raising the Messias to life again, &c. (Calmet) --- Thus Jesus foretold, with his dying breath, the glory with should always be given to his Father, in his true Church. (Berthier) --- This is the generation which should be honoured with the title of children of God, and of Christ, (Haydock) and should partake of his sacraments. (Menochius)

22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 23 Ye that fear the Lord , praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. 24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. 25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. 26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever. 27 All the ends of the world shall remember and turn unto the Lord : and all the kindreds of the nations shall worship before thee. 28 For the kingdom is the Lord 's: and he is the governor among the nations. 29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. 30 A seed shall serve him; it shall be accounted to the Lord for a generation. 31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.

The same that began the psalm complaining, who was no other than Christ in his humiliation, ends it here triumphing, and it can be no other than Christ in his exaltation. And, as the first words of the complaint were used by Christ himself upon the cross, so the first words of the triumph are expressly applied to him ( Heb. ii. 12 ) and are made his own words: I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. The certain prospect which Christ had of the joy set before him not only gave him a satisfactory answer to his prayers, but turned his complaints into praises; he saw of the travail of his soul, and was well satisfied, witness that triumphant word wherewith he breathed his last: It is finished.

Five things are here spoken of, the view of which were the satisfaction and triumph of Christ in his sufferings:—

I. That he should have a church in the world, and that those that were given him from eternity should, in the fulness of time, be gathered in to him. This is implied here; that he should see his seed, Isa. liii. 10 . It pleased him to think, 1. That by the declaring of God's name, by the preaching of the everlasting gospel in its plainness and purity, many should be effectually called to him and to God by him. And for this end ministers should be employed to publish this doctrine to the world, and they should be much his messengers and his voice that their doing it should be accounted his doing it; their word is his, and by them he declares God's name. 2. That those who are thus called in should be brought into a very near and dear relation to him as his brethren; for he is not only not ashamed, but greatly well pleased, to call them so; not the believing Jews only, his countrymen, but those of the Gentiles also who became fellow-heirs and of the same body, Heb. ii. 11 . Christ is our elder brother, who takes care of us, and makes provision for us, and expects that our desire should be towards him and that we should be willing he should rule over us. 3. That these is brethren should be incorporated into a congregation, a great congregation; such is the universal church, the whole family that is named from him, unto which all the children of God that were scattered abroad are collected, and in which they are united ( John xi. 52 , Eph. i. 10 ), and that they should also be incorporated into smaller societies, members of that great body, many religious assemblies for divine worship, on which the face of Christianity should appear and in which the interests of it should be supported and advanced. 4. That these should be accounted the seed of Jacob and Israel ( v. 23 ), that on them, though Gentiles, the blessing of Abraham might come ( Gal. iii. 14 ), and to them might pertain the adoption, the glory, the covenant, and the service of God, as much as ever they did to Israel according to the flesh, Rom. ix. 4 , Heb. viii. 10 . The gospel church is called the Israel of God, Gal. vi. 16 .

II. That God should be greatly honoured and glorified in him by that church. His Father's glory was that which he had in his eye throughout his whole undertaking ( John xvii. 4 ), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name, John xii. 27, 28 . He foresees with pleasure, 1. That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God for a name and a praise. Christ by his ministers will declare God's name to his brethren, as God's mouth to them, and then by them, as the mouth of the congregation to God, will God's name be praised. All that fear the Lord will praise him ( v. 23 ), even every Israelite indeed. See Ps. cxviii. 2-4 ; cxxxv. 19, 20 . The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him. 2. That God would be glorified in the Redeemer and in his undertaking. Therefore Christ is said to praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church's praise. See Eph. iii. 21 . All our praises must centre in the work of redemption and a great deal of reason we have to be thankful, (1.) That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. ( v. 24 ): For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; nor did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain. (2.) That he himself will go on with his undertaking and complete it. Christ says, I will pay my vows, v. 25 . Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none.

III. That all humble gracious souls should have a full satisfaction and happiness in him, v. 26 . It comforted the Lord Jesus in his sufferings that in and through him all true believers should have everlasting consolation. 1. The poor in spirit shall be rich in blessings, spiritual blessings; the hungry shall be filled with good things. Christ's sacrifice being accepted, the saints shall feast upon the sacrifice, as, under the law, upon the peace-offerings, and so partake of the altar: The meek shall eat and be satisfied, eat of the bread of life, feed with an appetite upon the doctrine of Christ's mediation, which is meat and drink to the soul that knows its own nature and case. Those that hunger and thirst after righteousness in Christ shall have all they can desire to satisfy them and make them easy, and shall not labour, as they have done, for that which satisfies not. 2. Those that are much in praying shall be much in thanksgiving: Those shall praise the Lord that seek him, because through Christ they are sure of finding him, in the hopes of which they have reason to praise him even while they are seeking him, and the more earnest they are in seeking him the more will their hearts be enlarged in his praises when they have found him. 3. The souls that are devoted to him shall be for ever happy with him: " Your heart shall live for ever. Yours that are meek, that are satisfied in Christ, that continue to seek God; what ever becomes of your bodies, your hearts shall live for ever; the graces and comforts you have shall be perfected in everlasting life. Christ has said, Because I live, you shall live also, ( John xiv. 19 ); and therefore that life shall be as sure and as long as his."

IV. That the church of Christ, and with it the kingdom of God among men, should extend itself to all the corners of the earth and should take in all sorts of people.

1. That it should reach far ( v. 27, 28 ), that, whereas the Jews had long been the only professing people of God, now all the ends of the world should come into the church, and, the partition-wall being taken down, the Gentiles should be taken in. It is here prophesied, (1.) That they should be converted: They shall remember, and turn to the Lord. Note, Serious reflection is the first step, and a good step it is towards true conversion. We must consider and turn. The prodigal came first to himself, and then to his father. (2.) That then they should be admitted into communion with God and with the assemblies that serve him; They shall worship before thee, for in every place incense shall be offered to God, Mal. i. 11 ; Isa. lxvi. 23 . Those that turn to God will make conscience of worshipping before him. And good reason there is why all the kindreds of nations should do homage to God, for ( v. 28 ) the kingdom is the Lord's; his, and his only, is the universal monarchy. [1.] The kingdom of nature is the Lord Jehovah's, and his providence rules among the nations, and upon that account we are bound to worship him; so that the design of the Christian religion is to revive natural religion and its principles and laws. Christ died to bring us to God, the God that made us, from whom we had revolted, and to reduce us to our native allegiance. [2.] The kingdom of grace is the Lord Christ's, and he, as Mediator, is appointed governor among the nations, head over all things to his church. Let every tongue therefore confess that he is Lord.

2. That it should include many of different ranks, v. 29 . High and low, rich and poor, bond and free, meet in Christ. (1.) Christ shall have the homage of many of the great ones. Those that are fat upon the earth, that live in pomp and power, shall eat and worship; even those that fare deliciously, when they have eaten and are full, shall bless the Lord their God for their plenty and prosperity. (2.) The poor also shall receive his gospel: Those that go down to the dust, that sit in the dust ( Ps. cxiii. 7 ), that can scarcely keep life and soul together, shall bow before him, before the Lord Jesus, who reckons it his honour to be the poor man's King ( Ps. lxxii. 12 ) and whose protection does, in a special manner, draw their allegiance. Or this may be understood in general of dying men, whether poor or rich. See then what is our condition—we are going down to the dust to which we are sentenced and where shortly we must make our bed. Nor can we keep alive our own souls; we cannot secure our own natural life long, nor can we be the authors of our own spiritual and eternal life. It is therefore our great interest, as well as duty, to bow before the Lord Jesus, to give up ourselves to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure our happiness when we go down to the dust. Seeing we cannot keep alive our own souls, it is our wisdom, by an obedient faith, to commit our souls to Jesus Christ, who is able to save them and keep them alive for ever.

V. That the church of Christ, and with it the kingdom of God among men, should continue to the end, through all the ages of time. Mankind is kept up in a succession of generations; so that there is always a generation passing away and a generation coming up. Now, as Christ shall have honour from that which is passing away and leaving the world ( v. 29 , those that go down to the dust shall bow before him, and it is good to die bowing before Christ; blessed are the dead who thus die in the Lord ), so he shall have honour from that which is rising up, and setting out, in the world, v. 30 . Observe, 1. Their application to Christ: A seed shall serve him, shall keep up the solemn worship of him and profess and practice obedience to him as their Master and Lord. Note, God will have a church in the world to the end of time; and, in order to that, there shall be a succession of professing Christians and gospel ministers from generation to generation. A seed shall serve him; there shall be a remnant, more or less, to whom shall pertain the service of God and to whom God will give grace to serve him,—perhaps not the seed of the same persons, for grace does not run in a blood (he does not say their seed, but a seed),—perhaps but few, yet enough to preserve the entail. 2. Christ's acknowledgment of them: They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them; his kindness to his friends shall not die with them, but shall be drawn out to their heirs and successors, and instead of the fathers shall be the children, whom all shall acknowledge to be a seed that the Lord hath blessed, Isa. lxi. 9 ; lxv. 23 . The generation of the righteous God will graciously own as his treasure, his children. 3. Their agency for him ( v. 31 ): they shall come, shall rise up in their day, not only to keep up the virtue of the generation that is past, and to do the work of their own generation, but to serve the honour of Christ and the welfare of souls in the generations to come; they shall transmit to them the gospel of Christ (that sacred deposit) pure and entire, even to a people that shall be born hereafter; to them they shall declare two things:—(1.) That there is an everlasting righteousness, which Jesus Christ has brought in. This righteousness of his, and not any of our own, they shall declare to be the foundation of all our hopes and the fountain of all our joys. See Rom. i. 16, 17 . (2.) That the work of our redemption by Christ is the Lord's own doing ( Ps. cxviii. 23 ) and no contrivance of ours. We must declare to our children that God has done this; it is his wisdom in a mystery; it is his arm revealed.

In singing this we must triumph in the name of Christ as above every name, must give him honour ourselves, rejoice in the honours others do him, and in the assurance we have that there shall be a people praising him on earth when we are praising him in heaven.

25-26. My praise shall be of thee-- or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law ( De 12:18 ; 16:11 ), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [Psa 22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [Psa 22:26]. The dying of the heart denotes death ( 1Sa 25:37 ); so its living denotes life.

27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.

CHAPTER 14

Ver. 15.Blessed is he that shall eat bread in the kingdom of God; i.e., in the resurrection of the just, of which Christ had made mention in the preceding verse.  S. Cyril in the Catena, says, "This man was carnal, for he thought the reward of the saints was to be bodily." He must therefore have been one of the Pharisees, for they believe in the resurrection, which the Sadducces deny. Act_23:8. For in heaven God feeds, satisfies, and fills (inebriat) the blessed with all delights. So the Psalmist: "I shall be satisfied, when I awake, with Thy likeness." Psa_17:15. And again, "They shall be satisfied with the plenteousness of Thy house, and Thou shalt give them drink of Thy pleasures as out of the river." Psa_36:8. This joy S. Augustine describes at length in his Soliloquies and Meditations.

Mystically. "He was sighing for something which was afar off, and the bread itself was lying before him. For who is that Bread of the kingdom of God but He who says, I am the living bread which came down from heaven." S. Joh_5:51.

Ver. 16.Then He said unto him, A certain man made a great supper. This parable is very similar to that recorded by S. Matthew. See commentary on S. Mat_22:2.

But you will ask, What was this supper? 1.Some understand by it, the incarnation of the Word of God, the preaching of His Gospel, and the redemption wrought by Him. For this is the great supper to which Christ, when He became incarnate, invited us.  S. Matthew calls it a dinner. It is a dinner as regards the Church Militant; a supper with respect to the Church Triumphant. In this sense Leonidas addressed his comrades before the battle. "Let us dine, fellow-soldiers, for we shall sup in the nether (or rather the upper) world." For the Church Militant here on earth is striving eagerly to attain the Church Triumphant in Heaven.

2. S. Cyril, in the Catena, understands the Eucharist by the supper. "The man," he says, "is God the Father, who has prepared for us a great supper in Christ, for He has given us His own body to eat. Whence the Church makes choice of this parable for the Feast of the Blessed Sacrament."

3. But in its literal sense, the supper is the happiness and glory of heaven. It is called a supper, because it will be given in the evening, i.e. at the end of the world, when life and its troubles are over: because, also, it will be our only and everlasting refreshment.

The great supper, says S. Gregory (Hom. 36), is the full enjoyment of eternal sweetness; for after it no guest is cast out.

A great. For nothing greater than it can be imagined, since God Himself will be our food and feast. Hence, Euthymius says, "Hereby is signified the unspeakable fruition of God, who will fulfil the utmost expectations of the blessed. For 'eye hath not seen, nor car heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.'" 1Co_2:9.

And bade many: e.g., the whole nation of the Jews, who were the Church and the chosen people of God, and specially their rulers, who were bidden to "repent, for the kingdom of heaven is at hand." S. Mat_3:2.

Ver. 17.And sent his servants, &c., i.e., sent the Apostles after the resurrection to say that all things were ready for the heavenly feast.

Ver. 18.And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, &c. The Scribes and Pharisees, and the chief Priests are here clearly indicated; for they, invited by Christ to the Gospel feast, made light of it, because they were so intent on their farms, i.e. their worldly possessions, that they had neither time nor inclination to think about the salvation of their souls. "God," says S. Gregory (Hom. 36 in Evang.), "offers what ought to have been asked. Unasked, He is ready to give, what we could scarcely dare hope for. He announces that the delights of the eternal feast are ready, and with one consent they make excuse." "They say, I pray thee, and then disdain to come. The word sounds of humility, but the action is pride." S. Bernard rightly calls men who seek wealth, pleasure, honour and the like, lunatics. "I once" says he, "saw five men: why should I not look on them as lunatics? For the first, with swollen cheeks, was chewing the sand of the sea-shore. The second, standing by a lake of sulphur, was endeavouring to inhale the foul and noxious vapour which arose therefrom. The third, leaning over a blazing furnace, was enjoying the burning sparks which he received within his gaping jaws. The fourth, seated on a pinnacle of a temple, was drawing in with open mouth the light breezes, and if they seemed to flow less freely he fanned himself, as if in hope of inhaling the whole atmosphere. The fifth, standing aside, was laughing at the others, although himself the most deserving of ridicule, for he was busily engaged in sucking his own flesh, applying now his hands, now his arms, now one part of his body, now another to his mouth." By these figures S. Bernard pictures the various kinds of sin. The first represents the greedy, the second the lustful, the third those prone to anger, the fourth the ambitious, and the fifth those who boast themselves over much of their possessions and are self-satisfied, who are never content, but ever thirsting for the good things of this world.

Ver. 19.And another said, I have bought five yoke of oxen, and I go to prove them, &c. Another kind of avarice is here described, viz, the desire of possessing oxen, and animals for tillage, or food, or some other purpose; for the riches of the patriarchs lay in their herds. So think Theophylact and Titus. S. Gregory, however (Hom. 36), says, "What are we to understand by the five yoke of oxen but the five senses? which are rightly called yokes, because they are double in the two sexes."

Ver. 20.And another said, I have married a wife, &c. What, asks S. Gregory, are we to understand by a wife but carnal gratifications? The Pharisees, like many at the present time, were ensnared by avarice and luxury. These are the thorns which choke the word of God. S. Luk_8:14.

Let us all then give heed to the warning of S. Paul, and remember that "the fashion of this world passeth away" (1Co_7:31). "For the 'res temporalis' consists in possession, and 'res eterna' in expectation," S. Gregory (Hom. 36). Not that marriage is censured here (save so far as it interferes with the work of salvation), says S. Ambrose, but purity is held up to greater honour, for "the love of the things of this world is a fetter to (viscus est) the wings of the spirit." Gloss.

In carnal things, desire begets satiety, and satiety disgust; but in spiritual things, satiety provokes desire. S. Gregory.

S. Augustine (serm. 33, De Verb. Domini) explains and applies somewhat differently the excuses of the invited guests:

"The piece of ground which was bought denotes government. Therefore pride is the first vice reproved.

"The five yoke of oxen are taken to be the five senses, by means of which earthly things are pursued. For the oxen till the ground; but men at a distance from faith, given up to earthly things, are occupied with carnal matters.

"'Love not the world, therefore, neither the things that are in the world,' for 'the world passeth away, and the lust thereof' 1Jo_2:15-17. Away then with wicked and vain excuses, and let us come to the supper wherewith we may be inwardly nourished. Let not the lifting up of pride hinder us, neither let lawless curiosity fright us, and turn us away from God. Let not the pleasures of the flesh keep us from the pleasure of the heart. Let us come and be filled."

Ver. 21.So that servant came, and shewed his lord these things, &c. We are here taught that Christ chose the outcasts and poor in place of the Priests and Pharisees who had made light of His gospel. According to that which is written, "The publicans and harlots go into the kingdom of God before you." S. Matt. xxi. 31. And again, "Many that are first shall be last: and the last shall be first." S. Mat_19:30.

For albeit that Christ preached from the commencement of His ministry both to the Pharisees and to the multitude, yet the Pharisees, as of higher rank, were the first invited; to preserve the unity of the parable; and also because Christ would have the scribes first, by reason of their position, acknowledge Him, and then be His witnesses amongst the people. But the contrary came to pass. "They," says Euthymius, "who refused to acknowledge Him, were the chief Priests and rulers of the people, and these, who were chosen in their stead, were the humble and the outcasts of the nation." For of a truth "God hath chosen the weak things of the world to confound the things which are mighty." 1Co_1:27.

Symbolically. S. Augustine says (serm. 34 De Verb. Dom.): Who were those that came, but the poor, and the maimed, and the halt, and the blind? Those who absented themselves were those who thought themselves rich, and robust; who, as it were, could walk well, and see clearly, the hopelessness of whose state was proportionate to their pride.

Let the beggars come to the feast at the invitation of Him who made Himself poor that we might become rich.

Let the weak come, for the physician has no need of those that are whole, but of those that are sick.

Let the lame come and say, "Order my steps in Thy word."

Let the blind come and say, "Lighten Thou mine eyes, that I sleep not in death."

These poor and miserable creatures teach us:

1. That none are to be despised, but that salvation in Christ is to be offered to all.

2. That it is easier for the poor to obey the gospel precepts, and therefore to be saved, than for the rich.

3. That we must despair of no one's salvation, however wretched, blind, or perverse he may be.

Ver. 22.And the servant said, Yet there is room. The number of the elect is not yet complete. Heaven is not yet filled with those who are to obtain salvation. Learn to imitate the zeal of this servant who rejected no one, however blind, deformed, or maimed, but busied himself in summoning and saying more and more.

Ver. 23.And the lord said unto the servant, Go out into the high-ways and hedges, &c. Go forth, without the city-without Jerusalem, and beyond Judæa, and call the Gentiles to Christ.

Into the highways. "The partings of the highways" (S. Mat_22:9), i.e. into the roads which lead to all nations and to the ends of the earth.

And hedges. The hamlets and villages, which were surrounded not by walls but by hedges. Hence we are taught that the Gospel is to be preached by the Apostles and their successors, even to savage and uncivilised nations; a duty which is recognised more and more by the followers of Christ.

Hence the servant does not say, as he added of the Jews in the 22nd verse, "it is done as thou hast commanded;" because the work is not yet finished among the Gentiles; it is being done more fully from day to day, to be completed at the end or the world. "The meaning of this verse," says Titus, "is, that after the Israelites had been gathered in, the people of the Gentiles were also to be called, i.e. men who, as being born and brought up in the country, in the highways and hedges without the city, were entirely uncivilised." Or, as Theophylact interprets it, "The Israelites were within the city, having received the law, and having been granted a more civilised lot in life; but the Gentiles were aliens from the commonwealth of Israel, strangers from the covenants of promise, and without God in the world." (Eph_2:12.)

Compel them to come in. Many of the Gentile nations were wholly given up to idolatry and evil living. Hence they were to be compelled to salvation by the burning zeal and energy of the preacher, by miracles, even by the scourge and judgments of God sent upon them "in demonstration of the Spirit and of power" (1Co_2:4). For "our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance." 1Th_1:5.

"Therefore," says Suarez, "compel them to come in, either by afflicting them with labour and sorrows, or by converting them, as it were, miraculously, by a mighty effort and powerful call."

Ver. 24.For I say unto you, that none of those men which were bidden shall taste of my supper, because they made light of my invitation. So the Pharisees and the rulers of the Jews, given up to earthly enjoyments, are to be excluded from the heavenly feast because, called by Christ to accept the teaching of His gospel, they refused the invitation. "Because I have called and ye refused, I also will laugh at your calamity; I will mock when your fear cometh." Pro_1:24. Then shall they, too late, repent of their ingratitude and folly, and shall say, "What hath pride profited us, or what good hath riches with our vaunting brought us? For those things are passed away like a shadow." Wisdom 5:8.

So far Christ had said all these things in the house of the Pharisee, whose invitation He had accepted, in order that He might instruct him and his friends. Let all those, therefore, who are followers of Christ, imitate His example, and not take part in any entertainment unless it be for the purpose of reaping spiritual fruit.

And when one of them that sat at meat with him heard these things, he said to him, Blessed is he that shall eat bread in the kingdom of God.16. Then said he to him, A certain man made a great supper, and bade many:17. And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.18. And they all with one consent began to make excuse. The first said to him, I have bought a piece of ground, and I must needs go and see it: I pray you have me excused.19. And another said, I have bought five yoke of oxen, and I go to prove them: I pray you have me excused.20. And another said, I have married a wife, and therefore I cannot come.21. So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.22. And the servant said, Lord, it is done as you have commanded, and yet there is room.23. And the lord said to the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.24. For I say to you, That none of those men which were bidden shall taste of my supper.

Our Lord had just before taught us to prepare our feasts for those who cannot repay, seeing that we shall have our reward at the resurrection of the just. Some one then, supposing the resurrection of the just to be one and the same with the kingdom of God, commends the above-mentioned recompense; for it follows, When one of them that sat at meat with him heard these things, he said to him, Blessed is he that shall eat bread in the kingdom of God.

That man was carnal, and a careless hearer of the things which Christ delivered, for he thought the reward of the saints was to be bodily.

Or because he sighed for something afar off, and that bread which he desired lay before him. For who is that Bread of the kingdom of God but He who says, I am the living bread which came down from heaven? Open not your mouth, but your heart.

But because some receive this bread by faith merely, as if by smelling, but its sweetness they loathe to really touch with their mouths, our Lord by the following parable condemns the dullness of those men to be unworthy of the heavenly banquet. For it follows, But he said to him, A certain man made a great supper, and bade many.

This man represents God the Father just as images are formed to give the resemblance of power. For as often as God wishes to declare His avenging power, He is called by the names of bear, leopard, lion, and others of the same kind; but when He wishes to express mercy, by the name of man. The Maker of all things, therefore, and Father of Glory, or the Lord, prepared the great supper which was finished in Christ.

For in these latter times, and as it were the setting of our world, the Son of God has shone upon us, and enduring death for our sakes, has given us His own body to eat. Hence also the lamb was sacrificed in the evening according to the Mosaic law. Rightly then was the banquet which was prepared in Christ called a supper.

Or he made a great supper, as having prepared for us the full enjoyment of eternal sweetness. He bade many, but few came, because sometimes they who themselves are subject to him by faith, by their lives oppose his eternal banquet. And this is generally the difference between the delights of the body and the soul, that fleshly delights when not possessed provoke a longing desire for them, but when possessed and devoured, the eater soon turns from satiety to loathing; spiritual delights, on the other hand, when not possessed are loathed, when possessed the more desired. But heavenly mercy recalls those despised delights to the eyes of our memory, and in order that we should drive away our disgust, bids us to the feast. Hence it follows, And he sent his servant, etc.

That servant who was sent is Christ Himself, who being by nature God and the true Son of God, emptied Himself, and took upon Him the form of a servant. But He was sent at supper time. For not in the beginning did the Word take upon Him our nature, but in the last time; and he adds, For all things are ready. For the Father prepared in Christ the good things bestowed upon the world through Him, the removal of sins, the participation of the Holy Spirit, the glory of adoption. To these Christ bade men by the teaching of the Gospel.

Or else, the Man is the Mediator between God and man, Christ Jesus; He sent that they who were bidden might come, i.e. those who were called by the prophets whom He had sent; who in the former times invited to the supper of Christ, were often sent to the people of Israel, often bade them to come at supper time. They received the inviters, refused the supper. They received the prophets and killed Christ, and thus ignorantly prepared for us the supper. The supper being now ready, i.e. Christ being sacrificed, the Apostles were sent to those, to whom prophets had been sent before.

By this servant then who is sent by the master of the family to bid to supper, the order of preachers is signified. But it is often the case that a powerful person has a despised servant, and when his Lord orders any thing through him, the servant speaking is not despised, because respect for the master who sends him is still kept up in the heart. Our Lord then offers what he ought to be asked for, not ask others to receive. He wishes to give what could scarcely be hoped for; yet all begin at once to make excuse, for it follows, And they all began with one consent to make excuse. Behold a rich man invites, and the poor hasten to come. We are invited to the banquet of God, and we make excuse.

Now there were three excuses, of which it is added, The first said to him, I have bought a piece of ground, and I must needs go and see it. The bought piece of ground denotes government. Therefore pride is the first vice reproved. For the first man wished to rule, not willing to have a master.

Or by the piece of ground is meant worldly substance. Therefore he goes out to see it who thinks only of outward things for the sake of his living.

Thus it is that the worn out soldier is appointed to serve degraded offices, as he who intent upon things below buys for himself earthly possessions, can not enter into the kingdom of heaven. Our Lord says, Sell all that you have, and follow me.

It follows, And another said, I have bought five yoke of oxen, and I go to prove them.

The five yoke of oxen are taken to be the five senses of the flesh; in the eyes sight, in the ears hearing, in the nostrils smelling, in the mouth taste, in all the members touch. But the yoke is more easily apparent in the three first senses; two eyes, two ears, two nostrils. Here are three yoke. And in the mouth is the sense of taste which is forma to be a kind of double, in that nothing is sensible to the taste, which is not touched both by the tongue and palate. The pleasure of the flesh which belongs to the touch is secretly doubled. It is both outward and inward. But they are called yoke of oxen, because through those senses of the flesh earthly things are pursued. For the oxen till the ground, but men at a distance from faith, given up to earthly things, refuse to believe in any thing, but what they arrive at by means of the five-fold sense of the body. "I believe nothing but what I see." If such were our thoughts, we should be hindered from the supper by those five yoke of oxen. But that you may understand that it is not the delight of the five senses which charms and conveys pleasure, but that a certain curiosity is denoted, he says not, I have bought five yoke of oxen, and go to feed them, but go to prove them.

By the bodily senses also because they cannot comprehend things within, but take cognizance only of what is without, curiosity is rightly represented, which while it seeks to shake off a life which is strange to it, not knowing its own secret life, desires to dwell upon things without. But we must observe, that the one who for his farm, and the other who to prove his five yoke of oxen, excuse themselves from the supper of their Inviter, mix up with their excuse the words of humility. For when they say, I pray you, and then disdain to come, the word sounds of humility, but the action is pride. It follows, And this said, I have married a wife, and therefore I cannot come.

That is the delight of the flesh which hinders many, I wish it were outward and not inward. For he who said, I have married a wife, taking pleasure in the delights of the flesh, excuses himself from the supper; let such a one take heed lest he die from inward hunger.

But he says, I cannot come, because that the human mind when it is degenerating to worldly pleasures, is feeble in attending to the things of God.

But although marriage is good, and appointed by Divine Providence for the propagation of children, some seek therein not fruitfulness of offspring, but the lust of pleasure. And so by means of a righteous thing may not unfitly an unrighteous thing be represented.

Or marriage is not blamed; but purity is held up to greater honor, since the unmarried woman cares for the things of the Lord, that she may be holy in body and spirit, but she that is married cares for the things of the world.

Now John when he said, all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, began from the point where the Gospel ended. The lust of the flesh, I have married a wife; the lust of the eyes, I have bought five yoke of oxen; the pride of life, I have bought a farm. But proceeding from a part to the whole, the five senses have been spoken of under the eyes alone, which hold the chief place among the five senses. Because though properly the sight belongs to the eyes, we are in the habit of ascribing the act of seeing to all the five senses.

But whom can we suppose these to be who refused to come for the reason just mentioned, but the rulers of the Jews, whom throughout the sacred history we find to have been often reproved for these things?

Or else, they who have bought a piece of ground and reject or refuse the supper, are they who have taken other doctrines of divinity, but have despised the word which they possessed. But he who has bought five yoke of oxen is he who neglects his intellectual nature, and follows the things of sense, therefore he cannot comprehend a spiritual nature. But he who has married a wife is he who is joined to the flesh, a lover of pleasure rather than of God.

Or let us suppose that three classes of men are excluded from partaking of that supper, Gentiles, Jews, Heretics. The Jews by their fleshly service impose upon themselves the yoke of the law, for the five yoke are the yoke of the Ten Commandments, of which it is said, And he declared to you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. That is, the commands of the Decalogue. Or the five yoke are the five books of the old law. But heresy indeed, like Eve with a woman’s obstinacy, tries the affection of faith. And the Apostle says that we must flee from covetousness, lest entangled in the customs of the Gentiles we be unable to come to the kingdom of Christ. Therefore both he who has bought a farm is a stranger to the kingdom, and he who has chosen the yoke of the law rather than the gift of grace, and he also who excuses himself because he has married a wife.

It follows, And the servant returned, and told these things to his Lord.

Not for the sake of knowing inferior beings does God require messengers, as though He gained aught from them, for He knows all things steadfastly and unchangeably. But he has messengers for our sakes and their own, because to be present with God, and stand before Him so as to consult Him about His subjects, and obey His heavenly commandments, is good for them in the order of their own nature.

But with the rulers of the Jews who refused their call, as they themselves confessed, Have any of the rulers believed on him? the Master of the household was wroth, as with them that deserved His indignation and anger; whence it follows, Then the master of the house being angry, etc.

Not that the passion of anger belongs to the Divine substance, but an operation such as in us is caused by anger, is called the anger and indignation of God.

Thus it was that the master of the house is said to have been enraged with the chiefs of the Jews, and in their stead were called men taken from out of the Jewish multitude, and of weak and impotent minds. For at Peter’s preaching, first indeed three thousand, then five thousand believed, and afterwards much people; whence it follows, He said to his servant, Go out straightway into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

He invites the poor, the weak, and the blind, to show that weakness of body shuts out no one from the kingdom of heaven, and that he is guilty of fewer sins who lacks the incitement to sin; or that the infirmities of sin are forgiven through the mercy of God. Therefore he sends to the streets, that from the broader ways they may come to the narrow way.

Because then the proud refuse to come, the poor are chosen, since they are called weak and poor who are weak in their own judgment of themselves, for there are poor, and yet as it were strong, who though lying in poverty are proud, the blind are they who have no brightness of understanding; the lame are they who have walked not uprightly in their works. But since the faults of these are expressed in the weakness of their members, as those were sinners who when bidden refused to come, so also are these who are invited and come; but the proud sinners are rejected, the humble are chosen. God then chooses those whom the world despises, because for the most part the very act of contempt recalls a man to himself. And men so much the sooner hear the voice of God, as they have nothing in this world to take pleasure in. When then the Lord calls certain from the streets and lanes to supper, He denotes that people who had learnt to observe in the city the constant practice of the law. But the multitude who believed of the people of Israel did not fill the places of the upper feast room.

Therefore it is added, And the Lord said to the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. When He commanded His guests to be collected from the wayside and the hedges, He sought for a rural people, that is, the Gentiles.

Or, He sends to the highways and about the hedges, because they are fit for the kingdom of God, who, not absorbed in the desire for present goods, are hastening on to the future, set in a certain fixed path of good will. And who like a hedge which separates the cultivated ground from the uncultivated, and keeps off the incursion of the cattle, know how to distinguish good and evil, and to hold up the shield of faith against the temptations of spiritual wickedness.

The Gentiles came from the streets and lanes, the heretics come from the hedges. For they who make a hedge seek for a division; let them be drawn away from the hedges, plucked asunder from the thorns. But they are unwilling to be compelled. By our own will, say they, will we enter. Compel them to enter, He says. Let necessity be used from without, thence arises a will.

They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter. But very terrible is the sentence which comes next. For I say to you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able.

By this man we are to understand Christ Jesus, the great mediator between God and man. He sent his servants, at supper-time, to say to them that were invited, that they should come; i.e. he sent his apostles to call the people of Israel, who had been invited to his supper on almost innumerable occasions: but they not only refused the invitation, but also murdered the Lord who had invited them. We may remark, that the three different excuses exactly agree with what St. John says: All that is in the world is the concupiscence of the flesh, and concupiscence of the eyes, and the pride of life. The one says, I have married a wife, by which may be understood the concupiscence of the flesh; another says, I have bought five yoke of oxen, by which is denoted the concupiscence of the eyes; and the pride of life is signified by the purchase of the farm, which the third alleges in his justification. (St. Augustine, de verb. Dei.)

Compel them to come in. This is almost the only expression in the New Testament, which can give to the intolerant a plea for persecution. The spirit of the gospel is the spirit of mildness, and the compulsion which it authorizes to bring infidels or heretics into the Church, is such as we use towards our friends, when we press them to accept of our hospitality. The great pope, St. Gregory, forbade the Jews to be persecuted in Rome, who refused to receive the faith of Christ. "Tat is a new and unheard of kind of preaching," says he, "which demands assent by stripes." (Haydock)

15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. 16 Then said he unto him, A certain man made a great supper, and bade many: 17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. 19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. 20 And another said, I have married a wife, and therefore I cannot come. 21 So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. 22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room. 23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I say unto you, That none of those men which were bidden shall taste of my supper.

Here is another discourse of our Saviour's, in which he spiritualizes the feast he was invited to, which is another way of keeping up good discourse in the midst of common actions.

I. The occasion of the discourse was given by one of the guests, who, when Christ was giving rules about feasting, said to him, Blessed is he that shall eat bread in the kingdom of God ( v. 15 ), which, some tell us, was a saying commonly used among the rabbin.

1. But with what design does this man bring it in here? (1.) Perhaps this man, observing that Christ reproved first the guests and then the master of the house, fearing he should put the company out of humour, started this, to divert the discourse to something else. Or, (2.) Admiring the good rules of humility and charity which Christ had now given, but despairing to see them lived up to in the present degenerate state of things, he longs for the kingdom of God, when these and other good laws shall prevail, and pronounces them blessed who shall have a place in that kingdom. Or, (3.) Christ having mentioned the resurrection of the just, as a recompence for acts of charity to the poor, he here confirms what he said, "Yea, Lord, they that shall be recompensed in the resurrection of the just, shall eat bread in the kingdom, and that is a greater recompence than being reinvited to the table of the greatest man on earth." Or, (4.) Observing Christ to be silent, after he had given the foregoing lessons, he was willing to draw him in again to further discourse, so wonderfully well-pleased was he with what he said; and he knew nothing more likely to engage him than to mention the kingdom of God. Note, Even those that are not of ability to carry on good discourse themselves ought to put in a word now and then, to countenance it, and help it forward.

2. Now what this man said was a plain and acknowledged truth, and it was quoted very appositely now that they were sitting at meat; for we should take occasion from common things to think and speak of those heavenly and spiritual things which in scripture are compared to them, for that is one end of borrowing similitudes from them. And it will be good for us, when we are receiving the gifts of God's providence, to pass through them to the consideration of the gifts of his grace, those better things. This thought will be very seasonable when we are partaking of bodily refreshments: Blessed are they that shall eat bread in the kingdom of God. (1.) In the kingdom of grace, in the kingdom of the Messiah, which was expected now shortly to be set up. Christ promised his disciples that they should eat and drink with him in his kingdom. They that partake of the Lord's supper eat bread in the kingdom of God. (2.) In the kingdom of glory, at the resurrection. The happiness of heaven is an everlasting feast; blessed are they that shall sit down at that table, whence they shall rise no more.

II. The parable which our Lord Jesus put forth upon this occasion, v. 16 , &c. Christ joins with the good man in what he said: "It is very true, Blessed are they that shall partake of the privileges of the Messiah's kingdom. But who are they that shall enjoy that privilege? You Jews, who think to have the monopoly of it, will generally reject it, and the Gentiles will be the greatest sharers in it." This he shows by a parable, for, if he had spoken it plainly, the Pharisees would not have borne it. Now in the parable we may observe,

1. The free grace and mercy of God, shining in the gospel of Christ; it appears,

(1.) In the rich provision he has made for poor souls, for their nourishment, refreshment, and entertainment ( v. 16 ): A certain man made a great supper. There is that in Christ and the grace of the gospel which will be food and a feast for the soul of man that knows its own capacities, for the soul of a sinner that knows its own necessities and miseries. It is called a supper, because in those countries supper time was the chief feasting time, when the business of the day was over. The manifestation of gospel grace to the world was the evening of the world's day; and the fruition of the fulness of that grace in heaven is reserved for the evening of our day.

(2.) In gracious invitation given us to come and partake of this provision. Here is, [1.] A general invitation given: He bade many. Christ invited the whole nation and people of the Jews to partake of the benefits of his gospel. There is provision enough for as many as come; it was prophesied of as a feast for all people, Isa. xxv. 6 . Christ in the gospel, as he keeps a good house, so he keeps an open house. [2.] A particular memorandum given, when the supper time was at hand; the servant was sent round to put them in mind of it: Come, for all things are now ready. When the Spirit was poured out, and the gospel church planted, those who before were invited were more closely pressed to come in presently: Now all things are ready, the full discovery of the gospel mystery is now made, all the ordinances of the gospel are now instituted, the society of Christians is now incorporated, and, which crowns all, the Holy Ghost is now given. This is the call now given to us: " All things are now ready, now is the accepted time; it is now, and has not been long; it is now, and will not be long; it is a season of grace that will be soon over, and therefore come now; do not delay; accept the invitation; believe yourselves welcome; eat, O friends; drink, yea drink abundantly, O beloved. "

2. The cold entertainment which the grace of the gospel meets with. The invited guests declined coming. They did not say flatly and plainly that they would not come, but they all with one consent began to make excuse, v. 18 . One would have expected that they should all with one consent have come to a good supper, when they were so kindly invited to it: who would have refused such an invitation? Yet, on the contrary, they all found out some pretence or other to shift off their attendance. This bespeaks the general neglect of the Jewish nation to close with Christ, and accept of the offers of his grace, and the contempt they put upon the invitation. It also intimates the backwardness there is in most people to close with the gospel call. They cannot for shame avow their refusal, but they desire to be excused: they all ato mias , some supply horas , all straightway, they could give an answer extempore, and needed not to study for it, had not to seek for an excuse. Others supply gnomes , they were unanimous in it; with one voice. (1.) Here were two that were purchasers, who were in such haste to go and see their purchases that they could not find time to go to this supper. One had purchased land; he had bought a piece of ground, which was represented to him to be a good bargain, and he must needs to and see whether it was so or no; and therefore I pray thee have me excused. His heart was so much upon the enlarging of his estate that he could neither be civil to his friend nor kind to himself. Note, Those that have their hearts full of the world, and fond of laying house to house and field to field, have their ears deaf to the gospel invitation. But what a frivolous excuse was this! He might have deferred going to see his piece of ground till the next day, and have found it in the same place and plight it was now in, if he had so pleased. Another had purchased stock for his land. " I have bought five yoke of oxen for the plough, and I must just now go and prove them, must go and try whether they be fit for my purpose; and therefore excuse me for this time." The former intimates that inordinate complacency in the world, this the inordinate care and concern about the world, which keep people from Christ and his grace; both intimate a preference given to the body above the soul, and to the things of time above those of eternity. Note, It is very criminal, when we are called to any duty, to make excuses for our neglect of it: it is a sign that there are convictions that it is duty, but no inclination to it. These things here, that were the matter of the excuses, were, [1.] Little things, and of small concern. It had better become them to have said, "I am invited to eat bread in the kingdom of God, and therefore must be excused from going to see the ground or the oxen. " [2.] Lawful things. Note, Things lawful in themselves, when the heart is too much set upon them, prove fatal hindrances in religion— Licitus perimus omnes. It is a hard matter so to manage our worldly affairs that they may not divert us from spiritual pursuits; and this ought to be our great care. (2.) Here was one that was newly married, and could not leave his wife to go out to supper, no, not for once ( v. 30 ): I have married a wife, and therefore, in short, I cannot come. He pretends that he cannot, when the truth is he will not. Thus many pretend inability for the duties of religion when really they have an aversion to them. He has married a wife. It is true, he that married was excused by the law from going to war for the first year ( Deut. xxiv. 5 ), but would that excuse him from going up to the feasts of the Lord, which all the males were yearly to attend? Much less will it excuse from the gospel feast, of which the other were but types. Note, Our affection to our relations often proves a hindrance to us in our duty to God. Adam's excuse was, The woman that thou gavest me persuaded me to eat; this here was, The woman persuaded me not to eat. He might have gone and taken his wife along with him; they would both have been welcome.

3. The account which was brought to the master of the feast of the affront put upon him by his friends whom he had invited, who now showed how little they valued him ( v. 21 ): That servant came, and showed his lord these things, told him with surprise that he was likely to sup alone, for the guests that were invited, though they had had timely notice a good while before, that they might order their affairs accordingly, yet were now engaged in some other business. He made the matter neither better nor worse, but related it just as it was. Note, Ministers must give account of the success of their ministry. They must do it now at the throne of grace. If they see of the travail of their soul, they must go to God with their thanks; if they labour in vain, they must go to God with their complaints. They will do it hereafter at the judgment-seat of Christ: they shall be produced as witnesses against those who persist and perish in their unbelief, to prove that they were fairly invited; and for those who accepted the call, Behold, I and the children thou hast given me. The apostle urges this as a reason why people should give ear to the word of God sent them by his ministers; for they watch for your souls, as those that must give account, Heb. xiii. 17 .

4. The master's just resentment of this affront: He was angry, v. 21 . Note, The ingratitude of those that slight gospel offers, and the contempt they put upon the God of heaven thereby, are a very great provocation to him, and justly so. Abused mercy turns into the greatest wrath. The doom he passed upon them was, None of the men that were bidden shall taste of my supper. This was like the doom passed upon the ungrateful Israel, when they despised the pleasant land: God swore in his wrath that they should not enter into his rest. Note, Grace despised is grace forfeited, like Esau's birthright. They that will not have Christ when they may shall not have him when they would. Even those that were bidden, if they slight the invitation, shall be for bidden; when the door is shut, the foolish virgins will be denied entrance.

15-24. when one ... heard ... he said, Blessed, &c.-- As our Lord's words seemed to hold forth the future "recompense" under the idea of a great Feast, the thought passes through this man's mind, how blessed they would be who should be honored to sit down to it. Our Lord's reply is in substance this: "The great Feast is prepared already; the invitations are issued, but declined; the feast, notwithstanding, shall not want abundance of guests; but not one of its present contemners--who shall yet come to sue for admission--shall be allowed to taste of it." This shows what was lacking in the seemingly pious exclamation of this man. It was Balaam's, "Let me die the death of the righteous, and let my last end be like his" ( Nu 23:10 ), without any anxiety about living his life; fondly wishing that all were right with him at last, while all heedless of the precious present.