The Great Banquet: A Thematic Analysis Within Luke-Acts

Many exciting and wonderful scenes come to mind when we think about heaven. The prophets and John’s revelation speak of a time when there will be no sorrow, crying, or pain. They talk about a time when the faithful will eat of the tree of life and other trees on either side of the river that flows from the sanctuary. We anticipate scenes of gold and precious stones. We eagerly await the time to worship and praise God and the Lamb, who enlightens heaven and earth for us. Perhaps the most intimate scene will be a meal, a great banquet where the faithful will be honored to dine with God and one another forever!

The books in our English Bible known as Luke and Acts are two volumes of the same work authored by Luke, the physician and companion of Paul. While many see these books separately, Luke as Gospel and Acts as History, they should be seen as one work, similar to Samuel, Kings, and Chronicles in the Old Testament. Internal evidence suggests this because Luke addresses a man named Theophilus at the beginning of both books. The Acts greeting assumes the reader has read the first work by saying, “In the first book, O Theophilus.” He then describes the events covered in part one of his series, including Jesus’ works, teachings, suffering, and post-resurrection appearances.

Seeing Luke-Acts as one work is beneficial because together they advance the similar themes found in the Joel 2 prophecy in Peter’s Pentecost sermon. The inspired prophet Joel prophesied a time when God’s Spirit would come to everyone. This time is described as “the last days,” a time the Jewish people would have recognized as the Messianic age. What would be the evidence of this age’s commencement? Individuals would prophesy, dream, and work signs and wonders. Along with the emphasis on the Spirit coming to all people comes the wonderful message that whoever calls on the name of the Lord Jesus will be saved. When the apostles shared the gospel message with the “tongues as of fire” above their heads in many languages, the audience knew this had to be the work of God and that we had entered the Messianic age.

Jesus’ parable of the Great Banquet advances one prominent theme from the Joel prophecy and other themes found in Luke-Acts. The central theme advanced is that “all flesh” and “whosoever” appeals to Jesus as Lord can have salvation (Acts 2:17, 21). When the Jews heard about what had happened in Cornelius’ household from Peter, they glorified God by saying, “Then to the Gentiles also God has granted repentance that leads to life” (Acts 11:18). The Great Banquet parable describes the “all flesh/whosoever” theme by providing examples of individuals from all classes of life. Two of these classes, rich and poor, are a significant theme in Luke, in contrast to the other gospels. The themes in this parable are the rejection of the invitation (the gospel) and banquet/meal theology, in which those found at the table share a unique fellowship of salvation.

The story of the Great Banquet begins with a man who wants to host a great banquet and has a list of people in mind whom he would like to invite (14:16f). He then sends out one of his servants to deliver these invitations, to which many have excuses as to why they cannot attend (14:18-20). These excuses frustrate the host, and he tells the servant to go to the city and invite the less fortunate. However, there is still plenty of room at the banquet, even after they accept (14:21f). The host then sends the servants out everywhere and invites all people so the house can be full (14:23). The conclusion of the story rests on the realization that those who would not accept the invitation, would not get to share in the banquet meal with the host and those who accepted (14:24).

The first theme to examine is the banquet/meal theme. The context of the Great Banquet parable is a meal at which Jesus was invited by one of the Pharisees. He invited his closest friends and others of similar status: the lawyers and other Pharisees (14:3). In his gospel, Luke pays more attention to meals and banquets than the other gospels do. Jesus eats with individuals. He hopes they will answer the call (invitation) to repentance and live a life toward God (5:27-32). He dines with Pharisees to teach the value of mercy and forgiveness, as the sinful woman demonstrates her love and faithfulness in Jesus (7:36-50). He graciously feeds five thousand, testifying that he is the Messiah (9:10-17). Jesus dines with religious opposition, rebuking them for neglecting the law in favor of tradition and rejecting the voice of God in the prophets (11:37-54). He tells parables dealing with warnings of the abundance of food (12:13-21), of lazy servants who do not deserve food (12:37), of the arrogant sitting at the best place for the food (14:7-11), and of those who neglect others to share in their food (14:12-14; 16:19-31).

While we see much instruction, rebuking, and encouragement at these meals, Luke emphasizes the most significant meal that no one wants to miss. This meal is the meal that the faithful will eat on the last day (eschaton), and it will be a Great Banquet. The parable is given in response to one of the guests exclaiming, “Blessed is everyone who will eat bread in the kingdom of God!” (14:15). While it is unclear whether the guest had a physical kingdom in mind, Jesus uses His comment to speak of an anticipated banquet that will happen at the eschaton.

This is reinforced in 13:29 when Jesus says, “ And people will come from east and west, and north and south, and recline at table in the kingdom of God.” In this context, Jesus stresses the importance of entering the narrow door before the Master shuts it. Those the Master rejects will go to a place with weeping and gnashing of teeth, opposite where Abraham, Isaac, and Jacob will be. These figures are spoken of as presently being in the kingdom of God, thus making this scene and the Great Banquet parable eschatologically significant. Abraham is mentioned in a later passage in Luke, where a poor man, Lazarus, is seen being carried to Abraham's side by the angels. It is right to conclude that Lazarus was faithful and watchful and sought to enter the narrow door. The term “side” in 16:22 comes from the Greek word kolpos, synonymous with reclining at the table (anakeimai) in ancient banquet practices (TDNT 556; John 13:23).

Perhaps the most significant meal is the Passover Meal that serves as the backdrop for the Lord’s Supper institution (cf. Acts 2:42; 20:7). Even though this is the last meal that He will share with His disciples, He tells them, I will not eat it until it is fulfilled in the kingdom of God (22:16). If we are tracking with Luke in His gospel, the kingdom of God, in a banquet sense, anticipates the eschaton where Jesus will dine with the faithful at the Great Banquet. (13:29; 14:15). Elsewhere, Jesus offers another eschatological banquet concept when he tells his disciples to be watchful and ready for the coming of the Son of Man (12:40). He encourages them to continue in good deeds and to seek after kingdom things as they wait for the master to come (12:31-37). For those servants who are ready to greet the Master when He knocks at the door, the Master will encourage them to recline at the table so He can serve them (12:36f).

The second theme to examine in the Great Banquet parable is rejection. The rejection of Jesus himself, or of Him through the gospel, is significant in Luke-Acts. In this parable, the banquet host invites his friends to share the meal, but many reject this invitation. As already discussed, this meal has eschatological significance so to reject the meal is to reject the kingdom that was assigned to Jesus (cf. 22:29). Jesus could easily relate to his parable because he was rejected in his hometown of Nazareth (4:28f). The Samaritans rejected Jesus’ company because “His face was set toward Jerusalem” (9:53). He was rejected by the rich ruler who cared about his riches instead of Jesus’ instruction to give to the poor and follow Him (18:22f). He was ultimately rejected by His people when they desired to release a murderer and have Him killed (23:18-25).

This rejection continues in part two of the story in Acts when the Jewish leaders rejected and were “greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead” (Acts 4:2). Stephen’s gospel sermon was rejected by the Jews (7:54-60). The Jewish sympathizers rejected the gospel in Antioch of Pisidia, and they persecuted Paul from Iconium to Lystra (13:45, 50; 14:2, 19). Again and again, we see Jewish leaders and city officials continually rejecting Jesus through the gospel (17:5, 13, 32-34; 18:6; 19:9; 26:28; 28:24-27). In the parable of the Great Banquet, the people invited and rejected are the same individuals who do not answer the gospel's call to come into a relationship with Christ.

The third theme to examine is that whoever accepts the invitation can recline with Jesus in the kingdom of God. As mentioned earlier, the work of Luke-Acts hinges on the Joel prophecy (Acts 2:17-21). The theme of “all flesh” and “whoever” is significant in Joel’s prophecy and is key in the parable of the Great Banquet. As Jesus dined with the ruler of the Pharisees and others like him, he noticed that all should enjoy such a nice meal. Jesus offers this instruction, “Do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid, but when you give a feast, invite the poor, the crippled, the lame, the blind” (Luke 14:12-13). It should be noted that the man with dropsy could have been invited as a test to see if Jesus would heal him on the Sabbath. The reason for inviting such people is so that they “will be blessed because they cannot repay [them]” and that “[they] will be repaid at the resurrection of the just” (14:13f). As Jesus reflect on what type of people who are in attendance, it prompts him to share the parable about what kind of people who will attend the Great Banquet.

After the first round of invitations is rejected, the host turns his attention to the less-than of society, the poor, crippled, blind, and lame. These individuals make up a fourth theme (as we temporarily break from the third theme) in Luke-Acts in that most crippled, blind, and lame people were also poor because they relied on the mercy of others to sustain them. In Luke-Acts, there is much to say about the rich and poor theme. In Mary’s Magnificat (1:46-56), Mary prophesies that God “filled the hungry with good things and the rich he has sent away empty” (1:53). John the Baptist convicts the crowd instructing them to give clothing and food to those less fortunate (3:11). He convicts the tax collectors and soldier of their greed by telling them to “collect no more than you are authorized” and “do not extort money from anyone…and to be content with your wages” (3:13f). Jesus offered a warning to the rich because they are comfortable now in this life. Unless they bear the fruits of repentance and seek to do good things with their riches, their fullness and glee will become hunger and weeping (6:24-26). Jesus tells the parable of the rich fool who stores up his treasure while neglecting to be rich toward God (12:18-21). Perhaps the most obvious story about the rich and poor is the story of the rich man and Lazarus (Luke 16:19ff). The rich man “feasted sumptuously” every day and neglected the poor man at his gate. The rich ruler in 18:18 demonstrated a similar attitude toward the poor when Jesus told him to sell what he had to benefit them.

In the book of Acts, we notice those who responded to the gospel sold their possessions and distributed them among the ones who had need (2:45). This mentality continued into chapter 4, where the church “had everything in common” and “there was not a needy person among them” (4:32-37). The couple sought recognition for their generosity, but they were greedy in their deception (Acts 5:1-11). The widows were being neglected in the daily distribution (6:1). When a great famine occurred during Claudius’ reign, the disciples sent relief to the brothers in Judea (11:27-30). Paul spoke to the Ephesian elders, reminding them of the Lord’s teaching that “It is more blessed to give than to receive” (Acts 20:35). It is clear that the rich-poor theme is of great importance and a humble reminder to those who wish to partake of the banquet meal.

In returning to the third theme and closing out the second round of invitations, we must recognize God’s love and desire for all people to be saved through the invitation to Christ. John the Baptist expressed his doubt that he had prepared the way for the true Christ, and his disciples said to Jesus, “John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another’” (Luke 7:20). Jesus’ reply shows that God’s plan of salvation has come to all flesh. He answered them by saying, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them, and blessed is the one who is not offended by me” (7:22f). These outcasts were candidates in having the “good news” preached to them. We can also link the phrase “not offended by me” to our past rejection theme.

The parable continues with a third round of invitations when the servant comes tells the host that there is still room at the table (14:22). The host then says to go to the highways and hedges and compel people to fill the banquet table (14:23). It is difficult to say that these people were any different than those sick and lame in the city, but this could be an allusion to the Gentiles who were considered to be “far off” compared to the Jews who were “near” God (cf Acts 2:39). Whatever the point Jesus is trying to make, the most apparent point is there are some who will reject the invitation and all (flesh) are invited.

The Jewish leaders had a particular disdain for Gentiles and sinners. In contrast, Jesus came to call sinners to repentance (Luke 5:32) and to be a light to both Jews and Gentiles (2:32). In looking at sinners as part of the “all flesh,” we see that Jesus frequented their company. He received their company and ate with them (5:27-32; 15:2). He accepted comfort and care from a sinful woman, who had anointed him with ointment, and then forgave her sins because of her faith (7:36-50). He offers a parable showing favor to the sinner and his humility while rejecting the proud Pharisee (18:9-14). He offers salvation to sinners when they seek Him and repent and restore those whom they have wronged (Luke 19:1-10). Jesus accepts these people because they are his mission: “The Son of Man came to seek and save the lost” (19:10).

We will now examine Luke’s focus on the Gentiles as a part of the “all flesh” language found in the Joel 2 prophecy. While Gentiles were not considered God’s heritage, God was still their God. John the Baptist bursts onto the scene with this message from Isaiah, “…all flesh shall see the salvation of God” (52:10). This salvation is Jesus Christ himself and the gospel that will be proclaimed in His name. In Acts 10, we are introduced to a centurion (Gentile) described as “a devout man who feared God…gave alms generously to the people, and prayed continually to God” (10:1). While Peter, a Jew, was skeptical of going to a Gentile’s house to share the good news, his conclusion is a wonderful testimony that salvation is for everyone. Peter said, “Truly I understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him” (10:34f). In part one of his work, Luke records the Lord marveling at the faith of another centurion and says, “Not even in Israel have I found such faith” (Luke 7:9). Jesus continues to be stunned by those who are outside of Israel when one Smartian leper of ten came back to thank Him for healing Him. Jesus says his faith made him well.

The Gentile theme continues in Acts primarily through Saul's commissioning. The Lord says to Ananias that Paul “is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel” (9:15). Paul acknowledges his purpose to King Agrippa, saying that he preached the gospel, repentance, and good works in Damascus, Jerusalem, and Judea. To the Gentiles (26:20). We must also notice that Paul says that he came to testify to both great and small, and he desires all who hear him to become Christians like him (26:22, 29). Peter, Barnabas, Paul, and James all testify about God’s salvation coming to the Gentiles and that the Jews need not make coming to Christ more difficult by imposing the old Law on them (Acts 15). The Jews continue to oppose the message in Paul’s missionary work. Jesus was rejected through Paul at Antioch of Pisidia, Corinth, and many other places on his journeys, but once the gospel was rejected, he went to the Gentiles. After preaching in Corinth, Luke records that “when they opposing reviled him, he shook out his garments, and said to them, ‘Your blood be on your own heads! I am innocent. From now on, I will go to the gentiles’” (18:6). This is the message that ends the two-volume work of Luke. Paul offers one piercing statement to the Jews through Isaiah, indicating their rejection of the invitation.

“ ‘Go to this people, and say, “You will indeed hear but never understand, and you will indeed see but never perceive.” For this people’s heart has grown dull, and with their ears, they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ Therefore, let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.” (Acts 28:26-28).

            When Peter stood up to preach the first gospel sermon, we don’t know if he was fully aware of its implications. We know this because he was hesitant and amazed at the conversion of Cornelius and his household. The beautiful message comes in Joel 2 prophecy, where everyone can accept the invitation to the Great Banquet. It will be a banquet in which everyone there decides to call upon the name of the Lord Jesus Christ. It is a meal the Host longs to eat with those who gladly accept the invitation. Socioeconomic status, race, or gender does not matter. It is fitting to conclude this paper with the same warning Jesus issued at the end of His parable. No one who was invited and rejected will taste His banquet. Let us strive to invite all and accept the invitation ourselves.

Works Cited

Bauer, Walter. “kolpos.” A Greek English Lexicon of the New Testament and Other Early Christian Literature, revised and edited by Frederick William Danker, et. al., Third Edition, The University of Chicago Press, 2000, pp. 156-7. Logos Bible Software, 29.1.22, Faithlife Corp., 2023.