The Great Banquet
Luke 14:15-24
Rabbi Rev. Dr. Michael H. Koplitz
Luke 14:15 Now when one of those who were reclining at the table with Him
heard this, he said to Him, “Blessed is everyone who will eat bread in the kingdom
of God!”
16 But He said to him, “A man was giving a big dinner, and he invited many; 17
and at the dinner hour he sent his slave to tell those who had been invited, ‘Come,
because everything is ready now.’ 18 “And yet they all alike began to make excuses.
The first one said to him, ‘I purchased a field and I need to go out to look at it;
please consider me excused.’ 19 “And another one said, ‘I bought five yoke of
oxen, and I am going to try them out; please consider me excused.’ 20 “And
another one said, ‘I took a woman as my wife, and for that reason I cannot come.’
21 “And the slave came back and reported this to his master. Then the head of
the household became angry and said to his slave, ‘Go out at once into the streets
and lanes of the city and bring in here those who are poor, those with disabilities,
those who are blind, and those who are limping.’ 22 “And later the slave said,
‘Master, what you commanded has been done, and still there is room.’ 23 “And
the master said to the slave, ‘Go out into the roads and the hedges and press upon
them to come in, so that my house will be filled. 24 ‘For I tell you, none of those
men who were invited shall taste my dinner.’”
The parable of the Great Banquet can be found in both Luke’s and Matthew’s Gospels.
The version in Luke is considered the closest to Jesus’ original words. Therefore, this
message is based on Luke 14:15–24.
To understand this parable, we need to explain it in terms of the culture of Jesus’ day.
If you want to truly grasp the meaning of Jesus’ parables, you must examine the cultural
context in which He spoke. The central meaning of a parable is often revealed through
its cultural “twist.” This parable contains several such twists; however, one essential
twist stands out above the rest. So, let’s explore it.
The expression “eat bread” is a Semitic idiom that means “to be well received.” Verse
fifteen is saying that it is an honor to be included in the Kingdom of God. In Yeshua’s
era it was a high honor to be received by a king or prince and invited to a meal.
Bread is a metaphor for “truth.” When Yeshua said “I am the bread of life” he is saying
that “He is telling us the truth.”
God’s kingdom represents peace, eternal joy, harmony and an inner understanding of
a spiritual filled life.
The components of the parable of the great supper.
In the Near East during Yeshua’s time, hosting a banquet required not only sufficient
food for one’s family but an abundance to accommodate numerous guests. Such
banquets served as public displays of wealth and social status. The man in this parable
must have been affluent, given his ability to provide for so many. Invitations were
typically extended through personal interaction, often by servants who verbally invited
guests.
However, those invited began offering excuses. The first claimed he had purchased a
field and needed to inspect it. In Yeshua’s day, land purchases involved a deposit and a
mutually agreed-upon time for inspection. Failure to inspect within that timeframe
could result in forfeiture of the deposit or full payment without recourse. The second
excuse involved the purchase of five yokes of oxen. Livestock transactions were
generally conducted on a trial basis, allowing the buyer to return animals if they proved
unsuitable or defective. Inspections were usually witnessed to ensure fairness. The third
man cited marriage as his reason for declining. While Deuteronomy 24:5 exempts a
newly married man from military service, this rationale hardly justifies rejecting a
banquet invitation, suggesting the excuse was contrived.
The parable implies these excuses were disingenuous, as the invitations preceded the
purchases and marriage. Their refusal was a deliberate slight against the host. In
response, the host instructed his servants to bring in the marginalized—the poor, the
disabled, and the outcasts—filling the banquet hall with those society often overlooked.
Still unsatisfied, he sent his servants again, urging others to attend. In Near Eastern
culture, an invitation was customarily repeated multiple times—up to seven—before
being abandoned.
This narrative highlights the cultural significance of hospitality in Yeshua’s era.
Banquets were prestigious events, and attendance enhanced the host’s reputation.
Typically, guests would eagerly await entry, forming long lines outside the home. The
reversal in this parable—where the wealthy man’s house is filled with the poor and
infirm—introduces humor and hyperbole. Listeners likely chuckled at the image of a
grand estate crowded with society’s outcasts. By inviting those from the streets, the host
forfeited honor and prestige, effectively mocking the original invitees. His banquet
became a gathering of “nobodies,” a striking social critique.
Through this parable, Yeshua redefines the kingdom of God. Divine presence is
revealed among the poor, the marginalized, and the socially excluded. For those who
feel unworthy of God’s love, this story offers profound reassurance: God’s grace
extends to the least expected places and people. Yeshua’s ministry embodied this truth,
as He associated with sinners, tax collectors, and others shunned by the elite—
demonstrating that God’s invitation is for all.
Allow me to share an example of a church that did not believe in this parable. Of course,
I cannot give you the church’s name, but I can tell you that I was the pastor of that
church. In an affluent town, there was a small section of lower-income housing—
essentially apartments for people with limited means.
One day, I asked why the church had never reached out to the people in that apartment
complex, inviting them to attend church or introducing them to Jesus.
The answer I received was, “We don’t want their kind here.” I was shocked and asked why
not. The response was that they were poor people. The church was filled with well-todo
individuals, and I was asked to evangelize in the section of town behind the church,
where the houses were huge and the residents clearly had money. That was the kind of
people they wanted in their congregation.
In reply, I preached on the Great Banquet. Needless to say, the leadership told the
bishop that I needed to be moved. How dare I want to bring poor people into the
church? I did include wealthy people in my evangelism efforts, but I refused to stop
reaching out to those who were less fortunate.
This is a sad story. Unfortunately, I have heard similar accounts from many pastors. As
you listen to this message, ask yourself, what is your attitude toward evangelizing poor
people in your church? Please be honest with yourself.
The kingdom of God is available to everyone. It does not matter if you are rich or poor.
All that matters is that God loves all people, and if we ignore this truth, then over time,
our churches will fail.
