14:15-24 In this parable observe the free grace and mercy of God shining in the gospel of Christ, which will be food and a feast for the soul of a man that knows its own wants and miseries. All found some pretence to put off their attendance. This reproves the Jewish nation for their neglect of the offers of Christ's grace. It shows also the backwardness there is to close with the gospel call. The want of gratitude in those who slight gospel offers, and the contempt put upon the God of heaven thereby, justly provoke him. The apostles were to turn to the Gentiles, when the Jews refused the offer; and with them the church was filled. The provision made for precious souls in the gospel of Christ, has not been made in vain; for if some reject, others will thankfully accept the offer. The very poor and low in the world, shall be as welcome to Christ as the rich and great; and many times the gospel has the greatest success among those that labour under worldly disadvantages and bodily infirmities. Christ's house shall at last be filled; it will be so when the number of the elect is completed.

Verse 24. - For I say unto you, That none of those men which were bidden shall taste of my supper. Whose words are these? Are they spoken by the host of the parable-story; and if so, to whom does he address them? For in the original Greek it is not "I say unto thee" (singular), the servant with whom throughout he has been holding a colloquy, but "I say unto you" (plural), Who does he mean by "you"? The assembled guests? or especially the already introduced poor of ver. 21 (so Bengel)? But what conceivable purpose, as Stier well asks, would be served by addressing these stern words to the guests admitted? Would their bliss be increased by a side-glance at those who had lost what they were to enjoy? How inharmonious a close would this be of a parable constructed with such tender graciousness throughout l It is better, therefore, to understand it as spoken with deep solemnity by the Master himself to the assembled guests in the Pharisee's house, with whom he was then sitting at meat, and for whose special instruction he had spoken the foregoing parable of the great supper. "I say unto you, that none of those who were bidden in the parable-story (and ye know full well that you yourselves are included in that number) shall sit at my table in heaven." This identification of himself as the Host of the great heavenly banquet was quite in accordance with the lofty and unveiled claims of the Master during the last period of his public ministry. Throughout this exposition of the great supper parable, the idea of the primary reference to the Jewish people has been steadily kept in view. It was a distinct piece of teaching, historic and prophetic, addressed to the Jew of the days of our Lord. As years passed on, it became a saying of the deepest interest to the Gentile missionaries and to the rapidly growing Gentile congregations of the first Christian centuries. In time it ceased to be used as a piece of warning history and of instructive prophecy, and the Church in every succeeding age has recognized its deep practical wisdom, and is ever discovering in it fresh lessons which belong to the life of the day, and which seemingly were drawn from it and intended for its special instruction, for its warning and for its comfort.

For I say unto you,.... Most solemnly affirm it, and even swear to it, nothing is more certain, or will be found more true:

that none of those men that were bidden: the impenitent and unbelieving Jews, the Scribes, and Pharisees, and the greater part of the nation; who first had the Gospel published to them, who are the many that were called, though few were chosen, and therefore came not; nor did, nor

shall taste of my supper: nor had they so much as a superficial knowledge of the Gospel, of the truths, blessings, promises, and ordinances of it; being given up to judicial blindness and hardness of heart; and from whom, in a little while, the Gospel was wholly taken; and is not yet afforded to them as a body; nor will till the latter day, when the veil shall be taken away, and they shall turn to the Lord, and all Israel shall be saved; but as for the first disbelievers and rejecters of Christ among the Jews, they died in their sins, and perished eternally.

24. I say unto you, That none—Our Lord here appears to throw off the veil of the parable, and proclaim the Supper His own, intimating that when transferred and transformed into its final glorious form, and the refusers themselves would give all for another opportunity, He will not allow one of them to taste it. (Note. This parable must not be confounded with that of Pr 1:24-33; The Marriage Supper, Mt 22:2-14).

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