Book Summary
The Glorious Feast of the Gospel by Richard Sibbes is a spiritually enriching collection of nine sermons based on Isaiah 25:6-9. Originally published in 1650, this work exemplifies the Puritan tradition of blending rich theological doctrine with practical Christian living. Richard Sibbes (who also wrote the Bruised Reed), a celebrated 17th-century English preacher and theologian, uses the vivid imagery of a feast to explore the abundant spiritual blessings offered through the gospel of Jesus Christ. Known as the "heavenly doctor" for his comforting and insightful expositions, Sibbes invites believers to partake in a divine banquet where Christ is both the host and the sustenance.
Theological Context
The sermons in this collection are rooted in Isaiah 25:6-9, a passage that paints a picture of a lavish feast prepared by God on Mount Zion for all peoples:
"And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the reproach of his people shall he take away from off all the earth: for the Lord hath spoken it." (Isaiah 25:6-9, KJV)
Sibbes interprets this feast as a metaphor for the spiritual nourishment and comfort provided by the gospel. The passage’s themes—abundance, the removal of ignorance, victory over death, and divine consolation—form the foundation of his sermons, which he unpacks with theological depth and pastoral care.
Structure and Themes
The Glorious Feast of the Gospel consists of nine sermons, each focusing on a different facet of Isaiah 25:6-9. The original title page outlines the "comfortable doctrines" addressed in the book, providing a roadmap for Sibbes’s exposition.
1. The Marriage Feast Between Christ and His Church
Sibbes opens with the metaphor of a marriage feast, symbolizing the intimate union between Christ and His Church. He portrays Christ as the bridegroom who prepares a banquet of grace and love for His bride, the believers. This sermon emphasizes the joy and communion that come from being united with Christ, inviting readers to delight in the covenantal relationship established through the gospel.
2. The Veil of Ignorance and Unbelief Removed
Drawing from Isaiah 25:7, Sibbes explores how the gospel lifts the "veil" of spiritual blindness that covers humanity. He highlights the transformative power of God’s truth, which dispels ignorance and unbelief, enabling believers to see the glory of Christ.
3. Christ’s Conquest Over Death
Based on Isaiah 25:8, Sibbes expounds on Christ’s victory over death through His resurrection. He assures believers that death has been "swallowed up in victory," offering hope and confidence in the face of mortality. This sermon provides comfort and encouragement, urging Christians to live with eternity in view.
4. The Wiping Away of Tears from the Faces of God’s People
Sibbes reflects on God’s tender promise to "wipe away tears from off all faces" (Isaiah 25:8). He emphasizes the consolation found in the gospel, particularly in times of sorrow and suffering.
5. The Taking Away of Their Reproaches
Addressing the shame and disgrace that believers may experience, Sibbes points to the gospel’s power to remove reproach and restore dignity. He portrays Christ as the one who covers His people with righteousness, vindicating them before the world.
6. The Precious Promises of God and Their Certain Performance
Sibbes underscores the reliability of God’s promises, assuring believers that what God has spoken will come to pass. This sermon would encourage steadfast faith, especially during seasons of waiting or doubt, by highlighting the certainty of divine fulfillment.
7. The Divine Authority of the Holy Scriptures
Reflecting the Puritan reverence for the Bible, Sibbes affirms Scripture’s divine authority as the foundation for faith and practice. He exhorts believers to treasure and obey God’s Word, presenting it as the ultimate guide for Christian living.
8. The Duty and Comfort of Waiting Upon God
Sibbes concludes with a focus on the believer’s call to wait patiently on God. He offers both a challenge and a comfort, portraying waiting as an active exercise of faith that yields spiritual blessings.
Key Insights and Imagery
Sibbes’s sermons are rich with vivid imagery that brings the gospel to life. One of his most striking metaphors is the comparison of Christ to manna, the bread from heaven that sustained the Israelites in the wilderness. He describes Christ as freely given, sufficient for all, and abundant in provision—qualities that mirror the manna and point to His role as the believer’s spiritual sustenance. Sibbes writes, "Jesus Christ is the master of the feast, and the cheer and provision too," emphasizing that Christ is both the host and the meal.
The feast itself is another powerful image, described as "a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." This lavish language conveys the excellence and abundance of the gospel’s blessings, far surpassing earthly banquets. Sibbes invites believers to "taste and see that the Lord is good" (Psalm 34:8), encouraging them to experience the spiritual delights prepared by God.
Sibbes also stresses the need for a "spiritual taste" for divine things. He argues that believers must not only understand the gospel intellectually but also digest it into their affections, allowing it to transform their hearts and lives. This blend of mind and heart is a hallmark of his preaching style.
Practical Application and Devotional Value
The Glorious Feast of the Gospel is not merely a theological treatise; it is a practical guide for Christian living. Sibbes balances doctrine with application, showing how the truths of Isaiah 25:6-9 can shape daily life. For instance, in discussing the removal of the veil of ignorance, he urges readers to pursue deeper knowledge of God through study and prayer. In exploring Christ’s conquest over death, he offers counsel on living with hope and courage.
The book’s devotional quality is one of its greatest strengths. Sibbes’s sermons are designed to awaken the reader’s affections and draw them into closer communion with God. His writing is described as stirring "the senses of the reader to the rich truths and promises presented in Jesus Christ," making it a powerful tool for personal reflection and spiritual growth.
The Glorious Feast of the Gospel by Richard Sibbes
Want to support our work? Please purchase the book on Amazon and leave a positive review.
Other works by Richard Sibbes we have updated into Modern English:
Free Book Preview (In Modern, Updated English)
"In this mountain shall the Lord of Hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wine on the lees well refined." - Isaiah 25:6
Introduction
In the previous chapter, the holy Prophet talked about the Church's troubles and destruction using many heavy and sad words. He described how "the vine languishes, the earth is defiled under its inhabitants because they have broken the laws, changed the ordinance, and broken the everlasting covenant. Therefore, the earth will be cursed, and those who live there will not drink wine with a song," and so on. You can see that all joy and happiness have left them. Yet, even in the middle of all these troubles, God, who is the God of comfort, makes kind and gracious promises to His Church to lift it out of its sad state. So, in the first part of this chapter, the Prophet talks about blessing God for destroying His enemies and for His great love for His Church. After speaking about the enemy's downfall, he immediately starts giving thanks, offering abundant praises to God. This is what holy people usually do, guided by the Holy Spirit, especially when it comes to blessings for His Church. They praise His name not out of spite for the destruction of their enemies, but because of the execution of divine justice and the fulfillment of His promises. As it says in the first verse of this chapter, "O Lord, you are my God, I will exalt you, I will praise your name, for you have done wonderful things; your counsels of old are faithfulness and truth" (Isa. 25:1). When the promises made long ago come true, the Church is always ready to give God the glory for His truth. So, do not rejoice when your personal enemies fall, but when the enemies of the Lord are brought to ruin, then we may, and indeed should, sing Hallelujah to Him who lives forever and ever.
I will now focus on the exact words of my text. "In this mountain shall the Lord of Hosts make unto all people a feast of fat things," etc. These words are prophetic and cannot be completely fulfilled all at once; instead, they will be fulfilled gradually. The promise of a new heaven and a new earth will be fulfilled; the conversion of the Jews and the inclusion of the fullness of the Gentiles will gradually happen. All the promises God has made will be accomplished before Christ's second coming for judgment. God has made peace with us through the Gospel of peace, and when all these promises are fulfilled, all imperfections will be gone, and we will never be moved from our foundation, and our joy will be complete. Even in this life, we have some levels of perfection; we have grace, the means of grace, the ordinances of Christ, and a promise of everlasting glory.
On this mountain, the Lord of Hosts will prepare a feast.
In these words, you have a description of a magnificent and royal feast. The location for this feast is Mount Zion. The one hosting the feast is the Lord of Hosts. Everyone is invited. The feast includes rich food and the finest wine—a feast of the very best. It's a feast with the richest foods and well-refined wine.
Here you can see that God hides heavenly things within earthly things and lowers Himself to reach our inner selves through our outer selves. Our understanding is so weak and limited that we can only know spiritual things through the inner work of the Spirit of the Almighty.
The Mountain of the Lord
This mountain is where this feast is held, which is Mount Zion, a symbol of the Church, called the holy mountain in Scripture. Just as mountains are high above the earth, the Church of God is elevated in excellence and dignity above all humanity. Just as humans are above animals, the Church is above all people. This mountain is higher than all other mountains; the mountain of the Lord is above all other mountains. "You, O mountain, will stand immovable when all other mountains will smoke if they are touched." This is the mountain of mountains. The Church of God is most excellent in glory and dignity, as you can see at the end of the previous chapter, where the glory of the Church surpasses all other glories. The Prophet says, "The moon shall be confounded, and the sun ashamed when the Lord of Hosts reigns in Mount Zion, and in Jerusalem, and before his ancients gloriously" (Isa. 24:23). So, the brightness of the Church will outshine the glory of the sun and the moon. This shows that the Church of God is a mountain.
First, because God has established it on a stronger foundation than anything else in the world. It is built on God's goodness, power, and truth. Mountains of brass and iron are not as solid as this Mountain. What supports the Church but the Word of God? Since it is built on His Word and Truth, it can rightly be called a Mountain, for it shall be like Mount Zion, which will never be removed; it may be shaken, but never removed (Ps. 125:1). So, because of its firmness and stability, it can rightly be called a Mountain.
Let's talk about the visibility of the Church. However, this might cause a disagreement with the Catholics, who, when they hear about this "Mount," immediately relate it to their Church. They claim their Church is a Mount, as the Scripture says. I respond: 1. We admit that, in some way, their Church is a Mount (though not this specific Mount) because Babylon is built on seven hills. But if this makes it a Church, it is the Antichristian Church. Secondly, the Catholic Protestant Church has always existed, even if sometimes it was invisible. The Apostle, writing to the Romans, warns them not to be arrogant but to be cautious, saying that if God broke off the natural branches, He might break off them too (Rom. 11:20-21). Indeed, because of their pride, they are now cut off. Christ, who walks among the seven golden lampstands, never said that the Church of Smyrna or Ephesus would always remain visible to the world, and they haven't; today, they are under the control of the Turks. The Mount has always been visible, though not always equally gloriously visible. There will be a time when the Church will flee into the wilderness; where will the Church's glorious visibility be then? There is a time when everyone will follow the beast; even the Catholics admit that during the time of the Antichrist, the Church will barely be visible. The essence and the quality of a thing can differ: The Church is a Church and visible, but not always equally and gloriously visible. Yet those with spiritual insight, who view things through the lens of Scripture, could always declare the Church was visible. From the beginning of the world, the Church has always had enough brightness to attract and delight the elect, and it will continue to do so until the end of the world, even if sometimes the Church is obscured, as Augustine says; it is no surprise you can't see a mountain if you have no eyes. But the Catholics have seen this mountain; as they have always been harsh persecutors of the Church, they have seen enough to condemn them. We have nothing in our Church that they don't have; only ours is purified and free from idolatry. We have two sacraments; they have seven. We have Scripture; they have traditions, which they consider equal to it. We have pure Scriptures; they have corrupted ones. So, our Church was within theirs, like a healthy and less corrupt part within a corrupt body.
This mountain is the Church, as mentioned in Revelation 14:1. The Lamb stands on Mount Zion, and with him are 144,000 people who have his Father's name written on their foreheads. Christ stands in the Church, and by standing on Mount Zion, he is with those whom his Father gave him before the world began; therefore, those who belong to this holy Mountain are Christ's. In this Mountain, the Lord of hosts will make a feast for all people. This feast is a royal feast, a marriage feast, where the joy and comfort of God's people are described by what is most comforting among humans. The founder of the feast is the Lord of hosts; only he can prepare a table in the wilderness and has the power to provide his Church with a spiritual and holy banquet. We all rely on his table for feeding our bodies, but even more so for our souls. He can make a feast for the whole person, as he is Lord of the conscience, and he is to spread a table for the whole world; even more, if there were so many, he could provide a table for ten thousand worlds. He is the God of all spiritual comforts and the God of all consolation. He is infinite and can never run dry, for he is the source of eternal life. All graces and comforts in the Scripture are called the comforts and graces of the Holy Spirit because God gives them through his Spirit. Who can heal the wound of a guilty conscience but the one who placed the conscience in the hearts of men? If he chooses, he can remove the burden of a troubled conscience and replace it with new and solid comforts. He knows all the twists and turns of the soul, where all the pain and grief lie, and he cannot help but know it because he alone is above the soul. He is, therefore, the best one to make the soul a feast; he alone can do it, and he will do it.
In this mountain, the Lord of Hosts will prepare a feast.
Why is He called the Lord of Hosts?
It's a common phrase to describe the glory of God, to show His power and the greatness of His majesty among people.
He will make a feast for all people.
Everyone is invited to this amazing feast—no one is left out, as long as they come to Christ. This includes people from all backgrounds, nations, and languages, which relates to the time of the Gospel. Initially, the Church started within specific families, but it gradually expanded. At first, the Church was made up of the daughters of men and the sons of God; the children of the Church mixed with a group of corrupt people who wouldn't stay within any limits. But after Abraham's time, a new generation of the Church emerged, making it a bit larger. Then there was a third generation, a divided one, consisting of Jews and Gentiles. When Christ came into the world, the Church's boundaries began to expand more and more. Now, it is in this blessed state: "Come to me, all you who are weary and burdened" (Matt. 11:28); both Jews and Gentiles are invited, no matter who they are, as nothing is considered unclean anymore (Acts 10:15). Christ has come and prepared a feast of rich things for everyone, and the whole world will benefit from it. The Jews will be converted, and the full number of Gentiles will join in. This doesn't harm any individual because the things you experience are spiritual. In earthly matters, the more one person has, the less another can have, because they are limited. But in spiritual matters, everyone can have everything, each person individually. Just like everyone enjoys the sunlight personally, yet everyone shares it too. The entire Church, and only the Church, enjoys the benefits and joy of this feast. Under the name of this Church, all the chosen ones, both Jews and Gentiles, are included. Therefore, it must be the Lord of Hosts who can create such a feast for everyone. No one else can do it.
The Nature of the Feast
This feast is a feast of rich foods, full of marrow, and well-refined wine, the best you can imagine, the very best. A feast is promised, a spiritual feast. God's special graces and favors are compared to a feast made up of the best things, full of all kinds of excellence. The main dish, which is everything, is Christ, and all the gracious benefits we can expect from Him through promises. All other favors and blessings, whatever they are, are just Christ served in different roles and attributes. He is the source of comfort, the principle of grace and holiness; everything is included in Christ. Ask Him, and you will receive, even the forgiveness of your sins, peace of conscience, and communion with the saints. Ask Christ as someone who has all privileges for the good of others, but this is through His death; He is the feast itself, served through promises. If you have a promise of the pardon of sins, it is from Christ. If you want peace of conscience, it is from Christ. Justification and redemption are from Christ. The love of God comes to us through Christ, and all the good we have is just Christ given to us in parts.
Now I will explain why Christ, along with His benefits, privileges, graces, and comforts, is compared to a feast:
First, in the quality of things. In a feast, everything is the best, and that's how it is with what we have in Christ. Whatever blessings we receive through Christ are the best of everything. Forgiveness for sin is the ultimate forgiveness; the claim we have to heaven through him is a secure claim; the joy we have because of him is the greatest joy of all joys; the freedom from sin that he bought for us with his death is complete freedom; the riches of grace we have through him are the only lasting and durable riches. Anything we have through Christ is the best. All worldly excellencies and honors are just shadows compared to the high excellencies and honor we have in Christ. No joy, comfort, peace, riches, or inheritance can compare with the joy, peace, and inheritance we have in Christ. Whatever we have through him, we have it in a glorious way. That's why he is compared to rich food, to fat things full of marrow, to wine, to wine that keeps its freshness; the best wine of all, that isn't changed from vessel to vessel, but keeps its strength. Indeed, the strength and vigor of everything flow from Jesus Christ in covenant with us.
The love of Christ is the greatest love, and He Himself is unmatched, offering the best favors and blessings.
Just like at a feast, where there's not only choice but also variety, in Christ, there's a variety that meets all our needs. Are we foolish? He is wisdom. Do we feel guilty? He is righteousness, and this righteousness is given to us. Are we unclean? He is sanctification. Are we in trouble? He is our redemption. If we have a thousand kinds of problems, there are a thousand ways to fix them through Jesus Christ. That's why the good things we receive from Christ are compared to all the benefits we have in this world. In Christ, there is choice and variety. Are we weak? He is food to nourish us so we can be strong. He will refresh us; He is the best of foods, He is marrow. Are our spirits tired? He is wine. In Christ, we have everything we need; He is variety.
There is a plant among the Indians called Coquus, and its fruit is used for food and drink to comfort and refresh the body. It provides material for clothing and also has medicinal properties that are very good for the body's ailments. If God can put so much goodness into a simple plant, imagine how much more goodness we can expect from Christ himself. He nourishes our souls forever, dresses us in robes of righteousness, and heals our soul's ailments. He offers everything we need. He is our food, medicine, and clothing; and when we are clothed with him, we can confidently stand before the Majesty of God. He is everything we need, offering a variety of blessings. Christ has something to meet every need of God's people, and not just that, but to fully satisfy them in everything.
Just like a feast has a variety of dishes, it also has enough food for everyone. We saw the only Son of God, full of grace and truth. Being full of grace, He is wise and able to provide this heavenly feast with all kinds of spiritual nourishment for the soul. There's an abundance of grace, excellence, and sufficiency in Christ. This must be true because He is a Savior sent by God. So, don't work for food that spoils, but for the food that the Son of God will give you, for God the Father has sent Him for this purpose—to feed the Church of God (John 6:27). Just as there is all-sufficiency in God, there is in Christ, who by sacrificing Himself was able to satisfy divine justice. Therefore, He says, "My flesh is true food, and my blood is true drink" (John 6:55). Spiritually, He is true nourishment for the soul and can satisfy God's justice. If we see Him only as God, He is a consuming fire; or only as a man, He can do nothing. But as both God and man, He is true food and drink. Now the soul is satisfied with what satisfies Divine justice. Even though our consciences are large, God is larger and above our consciences. Therefore, just as there is a variety of excellence, there is also sufficiency and fullness in Christ. What He did, He did completely. He is a Savior, and He fully embodies that name. His forgiveness for sin is complete. His merits for us are complete. His satisfaction of divine justice is complete. His redemption of our souls and bodies is complete. Everything He did was complete.
The Joy of Communion
A feast is for company; it's a gathering where people talk and enjoy each other's presence. Cicero preferred the Latin term "convivium" over the Greek word for this reason. This feast isn't just for one person; we're all invited. The greatness of Christ's feast is in the communion of believers. For anyone who takes part in it, their spirits must be in harmony with each other. Love is the best and main dish at this feast. The more we experience the goodness of Christ, the more we love each other. Christ, through His Spirit, works in the hearts of people so that even if you bring together a thousand people from different nations, they will soon become familiar with one another. If they are good, there is a spiritual agreement and connection between them, a kinship in Christ. He is the true Isaac; the death and blood of Christ are the foundation of all unity, joy, and comfort. The blood of Christ, when it touches the conscience, brings a peace that becomes a constant feast for the soul. This feast is incredibly comforting because we don't just feast with people like us; we feast with God the Father and the Holy Spirit, sent by Christ and made possible by His death. Angels attend us at this feast, making it joyful beyond compare. This isn't just any feast; it's a marriage feast where we are united with Christ. Among all feasts, marriage feasts are the most lavish. This is a marriage feast for the King's Son, for Christ Himself, so it must be filled with the finest and sweetest things. Here is all the joy that belongs to a feast, and it's found with Christ. What could be more glorious than the relationship between Jesus Christ and a Christian soul? When we have hope for better things to come, we find the sweetness of this communion. No harmony in the world can be as sweet as the harmony between Christ and the soul. When we have this and are united with God in Christ, our joy is indescribable. Once the bond is made between the soul and Christ, there is abundant joy. When the soul is joined with Christ by faith, it finds itself in a constant celebration and feast, even if only in part.
Again, for a feast, you wear the best clothes, like at the marriage of the Lamb, where you have white and fine linen, which is the righteousness of the saints. When God sees these robes on us and the spirit of Christ in us, then a robe of righteousness is given to us, and a garment of holiness clothes our souls. So, this is a feast that requires wonderfully glorious attire; and when this marriage is completed, we are sure to receive a garment of glory.
Christ Prefigured in Scripture
This was shown in the past by the Jews during the Feast of the Passover. I won't mention all the similarities, just one or two. The Passover lamb was chosen from the flock four days before the feast. In the same way, Christ is the true Passover lamb, chosen by God before the world was created, to be sacrificed for us.
Again, manna was a symbol of Christ. It came from heaven to feed the hungry bodies of the Israelites in the wilderness. Similarly, Christ was sent by God the Father to be the eternal nourishment and support for our souls and bodies. Manna was white and sweet, just like Christ, who is pure in righteousness and holiness, and also brings joy to the soul. Manna fell on the tents at night, and Christ came when darkness covered the world. God gave manna freely from heaven, and in the same way, Christ was a free gift who willingly gave himself to death, even the cursed death on the cross for us. Everyone, both poor and rich, gathered manna. Christ is a common food for both kings and subjects; everyone can partake of Christ, and neither Jew nor Gentile is excluded. All may come and buy freely without money. Of this manna, even the one who had the least had enough. Similarly, anyone who has even a little of Christ, though they may take him with a trembling hand, will have enough, for Christ is theirs. Whoever has the least grace, if it is true and genuine, has enough grace to bring them to eternal life. The Jews wondered at the manna, asking, "What is this?" One of Christ's names is "Wonderful" (Isa. 9:6). Grace and favor from Christ are true spiritual manna for the soul. Manna fell in the wilderness, and in the same way, we must remain in the wilderness of this troubled world until we reach heaven. Christ is manna to us and is very sweet in the delivery of his word and sacraments. When the Israelites entered the land of Canaan, the manna stopped, not before. Similarly, when we reach heaven (the possession purchased for the elect), we will have a different kind of manna for our souls. We will not feed on Christ as we do in the sacrament, but we will see him face to face and know as we are known. In the wilderness of this world, it is appropriate for God to deliver this heavenly manna to the soul in whatever way he chooses. Manna could not fall until the Israelites had used up all the provisions they brought from Egypt. Likewise, we cannot taste that heavenly manna from our Father until our souls are drawn away from all worldly dependencies and carnal delights. Then, indeed, manna will be sweet and precious.
What is this heavenly manna, what is Christ and His Father, what are the Word and Sacraments, to a corrupt heart filled with earthly distractions? Unfortunately, it despises all these. Just as only those who left Egypt tasted the manna, only those who are not of the world, who have left Egypt, sin, and darkness, will taste Christ. Manna fell only around the tents of Israel and nowhere else, so only God's chosen people could eat it. Christ comes to the tents of the righteous, and only those who are God's people, who are part of the Church, who feel the weight of sin and groan under it, will taste this blessed spiritual food. Oh, the very taste of this heavenly manna is sweet to their souls, and to no one else. This shows the feast that Christ prepares for us on Mount Zion, and how this manna symbolizes Christ with all His benefits.
In the wilderness, when Moses struck the hard rock with his rod, water flowed out abundantly, saving the lives of the Israelites. Similarly, Christ, the rock of our salvation and the strength of His Church, is the fortress for all His followers. When His side was pierced with a lance on the cross, blood flowed out so abundantly that it preserves our souls. Christ is both the Manna and the rock of water; just as Manna contained everything needed, so did the rock, and Christ abundantly provides for all our needs. The Church of God has always had spiritual nourishment and has never lacked necessary comforts. In Revelation 12, it is mentioned that when the Church fled into the wilderness, God provided for her, similar to how the Israelites were fed with Manna. The Jews did not lack in the wilderness, nor has the Church of God ever lacked comfort, even amidst persecution and oppression from enemies. When Elijah was in the wilderness, he was fed. The Church of God will be nourished not only physically but also spiritually, for Christ has hidden Manna for His chosen ones. This symbolizes the great joy of the Church, the hidden Manna, which no eye has seen, no ear has heard, and no heart can fully imagine. These are the joys the Church of God will experience when the marriage is consummated. Joy in the Holy Spirit and peace of conscience are hidden from the world and sometimes even from God's people, but they will be fully enjoyed in the future.
The Fullness of Comfort in Christ
In the past, all the old Feasts were just symbols of this one. The Feast of Tabernacles, the Feast of the Passover, the spiritual Manna, and all other holy Feasts were meant to point to this Feast through Christ. But there's a difference between the symbol and what it represents; with the symbol, the Passover Lamb was completely eaten, but this Passover, Christ, who was sacrificed for sin, can never be fully consumed. We nourish our souls with Him, and He cannot be used up like the Passover Lamb or the Manna, which disappeared when the sun came up. Even the Manna kept as a reminder before the Ark eventually disappeared, but Christ is in heaven forever for our souls to draw from. While these were representations, they fell short, as symbols should, because they can't fully match the reality. So, you can see how the spiritual comforts of a Christian can be well compared to a Feast.
You see, God provides a feast and invites everyone. In the Sacrament, you have a feast with a variety of offerings, not just bread but also wine, to show the variety and fullness of comfort in Christ. He intends for us to have complete comfort. Unlike our adversaries, the Papists, who have dry feasts and only give the people bread while keeping the wine for themselves, God in Christ intends for us to have full comfort. Everything Christ did was complete; his merits are perfect, and his joy was full. He is fullness itself, so everything that comes from him must be full and sweet. He intends for us to have full consolation. Therefore, we should be prepared to partake in this feast in such a way that we may have full joy and comfort, for there is enough in Christ to satisfy all the hungry souls in the world, with him being present at this heavenly banquet. All fullness dwells in him, and from him, we have all received grace upon grace (John 1:16). So, let us strive to have large hearts, for as our faith grows, we will carry more comfort and strength from this holy feast. Like the poor widow whose oil only stopped when her vessels ran out (2 Kings 4:6), if there had been more vessels, there would have been more oil. Our souls are like these vessels, so let us work hard to have large souls, capable of receiving this spiritual oil of gladness. The more faith we bring to Christ, the more comfort we will receive from him. Since God's favors in Christ are infinite, the more we draw from him, the more glory we give to him. If they were finite, we might offend his generosity, and he could run out, leaving us with an uncomfortable answer that he couldn't help us. But Christ is infinite, and the more we receive from him, the more we can have. To those who have, more will be given (Matt. 25:29); the more often we go to Christ, the more honor and glory we bring to him. This is a banquet to the fullest.
We have now arrived at the banquet, and Christ is the one who started it; in fact, He is the Feast itself. He is the one who created it, and He is the one we are nourished by.
Let's work hard not to be limited receivers of the Sacrament, but to draw in abundance from Christ with great delight. This way, we can come together not for the worse but for the better, considering how much strength and grace are needed to maintain spiritual life.
