28) Luke's use of banquets as a model for the kingdom of God

Michelangelo Last Supper

          Throughout Luke-Acts extensive use is made of the banquet motif as a means to throw light on:

·      The nature of the eschatological community

·      Who is to participate in the messianic banquet

·      The universal nature of salvation

Within the Jewish tradition the metaphor of the banquet was already familiar

·      Isa 25:6-9 The eschatological banquet

·      Isa 55:1-3 The invitation to hear and be saved

·      Prov 9:1-6 Wisdom’s banquet.

During the intertestamental period the banquet theme was related to the coming messiah. The positive universalism of Isa 25:6-9 came to be displaced by an increasingly exclusive approach which would bar Gentiles from the messianic banquet ( cf Bailey ) 1 Enoch 62:1-16, Aramaic Targums on Isa 25:6.  In time even the lame, blind, deaf, dumb and those in any way imperfect would come to be excluded 1 Qsa 2:11-22. Such attitudes are clearly unacceptable for both Jesus and his disciples Luke 5:27-32 cf Matt 9:9-13, Mark 2:13-17.

            Luke 7:33-35 sets the scene for the second banquet Luke 7:36-50. Here Luke is at pains to point out that the woman who anoints Jesus is a sinner vss 37,39,48,49 cf Matt 26:6-13//Mark 14:3-9. The addition of the parable of the two debtors provides a filter for the through which sinners are to be seen.

            In Luke 11:37-52 Jesus once again dines with a Pharisee which provides the opportunity for some value clarification. As Jesus travels towards Jerusalem Israel’s complacency regarding  its place at the  messianic banquet in the kingdom of God is shown to be misplaced Luke13:22-30.

            The banquet theme is once again picked up in Luke 14 where Luke’s audience is challenged regarding their:

·      Charity 14:1-6

·      Humility 14:7-11

·      Generosity 14:12-14

These are the attitudes which enable one to take part in the messianic banquet. The parable of the great banquet Luke 14:15-24 reminds Luke’s audience that

·      The eschatological banquet is already prepared

·      It will be extended to those seen to be outsiders in Israel

·      It will be extended to those outside Israel.

Rembrandt - Hermitage Museum

 Luke 15 begins recalling the charge made against Jesus’ disciples in Luke 5:30. The three parables of God’s mercy challenge Luke’s audience to adopt Jesus’ attitude to table fellowship. (N.B. The attitude of the elder son may be directed to attitudes in the Lukan community).  Jesus' welcome of Zacchaeus 19:1-11 is a powerful reminder of the possibility of change and Jesus' mission to come and to save the lost.

Luke’s account of the last supper Luke 22:14-38 reinforces elements of Luke 14 regarding:

·      Humility and service Luke 14: 7-13  Luke 22:24-27 cf Luke 12:35-37

·      Reward Luke 14:14  Luke 22:28-30.

The last banquet scene of the gospel is that of the road to Emmaus Luke 24:14-35. Now it is the Risen Lord who partakes in table fellowship (a crucial concern for the Christian understanding of the breaking of the bread ). It is within the eucharist that the identity and mission of Jesus is revealed.  The hints made regarding the extension of the messianic banquet to Gentiles in Luke 13:28-30; 14:23 are fulfilled in Acts. The Jerusalem community which breaks bread in Acts 2:42 will come to accept table fellowship with Gentiles Acts 10:23, 48; 11:3,18; 15:19-20; 16:34.