MATTHEWS USE OF THE

MESSIANIC BANQUET

__________________

A Paper
Presented to
Dr. Jonathan Pennington
The Southern Baptist Theological Seminary
__________________

In Partial Fulfillment
Of the Requirements for NT 22600
__________________
by
Johnson Pang
johnson.pang@gmail.com
December 2, 2011

TABLE OF CONTENTS
Page
INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

BANQUETING IN THE OT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

BANQUETING IN INTERTESTAMENTAL LITERATURE . . . . . . . . . . . . . .

BANQUETING IN MATTHEW . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
Faith of the Centurion (8:5-13) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
The Miracle Feedings (14:13-21; 15:29-38) . . . . . . . . . . . . . . . . . . . . . . . . . . 17
The Last Supper (26:26-29) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
CONCLUSION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

24

BIBLIOGRAPHY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

MATTHEWS USE OF THE

MESSIANIC BANQUET
The image of abundant food and overflowing wine may seem commonplace in
western society. The promise of which would likely be easily dismissed, after all its just another
restaurant buffet. It was not so in the Ancient Near East, especially to the mind of a Jew. The
prospect of abundant provision became tied to the overthrow of oppression and the establishment
of Gods reign. It meant the ushering in of a new age, the lasting joy of Gods people, death
would be swallowed up and tears would be no more (Isa 24:21-25:9). The expectation of endtime feasting abounds throughout the intertestamental literature and surfaces several times in
Matthews gospel. This eschatological banquet1 provides a poignant picture of Gods kingdom
promised to the Jews (and ultimately, the nations). Characteristic of the banquet is an element of
inclusion/exclusion; the joy of Gods people contrasted with the punishment of his enemies.
Also, inherent in the image is the promise of abundant life and satisfaction. How does Matthew
utilize this image to develop his gospel? Or, what do we gain by reading Matthew through the
lens of the messianic banquet?
This study proposes that Matthew alludes to the banquet in several instances to deepen
the readers understanding of the kingdom of heaven. By doing so Matthew surprises his
listeners by affirming the Christ-centered nature of the kingdom, the international flavor of its
participants, and also the abundant provision in what is to come.
In the Old Testament the theme of God as host can be detected from beginning to
end (Gen 2:9; Rev 22:2). God is the one who provides and invites his creatures to eat of his food.
This is expected since food is necessary for life and God is the one who gives and sustains life.
Conversely, it is not surprising to find a sin-ravaged world characterized by hunger and famine.
It then makes sense that one of the characteristics of the reign of God is not only the end of
hunger but the abundance of provision. The Jews were promised a land flowing with milk and
honey, but in their rebellion forfeited that blessing. Even in the midst of judgment and exile, God
1

I use the terms messianic banquet and eschatological banquet interchangeably.

promised them a new covenant, one that would enable them to obey and enjoy his blessings
forever. In the picture of what was to come, the abundance of food played a prominent role. Food
was present in the beginning and will be in abundance at the end, the bounty of which signified
life and joy before God. Just as God invited Adam and Eve to eat of his fruit and live forever,
God is pictured as giving a feast for all peoples on his mountain in the eschaton.
As we consider this messianic banquet, it is important to remember that we are not
interested in learning about the banquet itself, but rather how Matthew utilizes this rich image in
his writing. We need to make some preliminary considerations before proceeding.
First, what is the overall theme of Matthew? Can we identify just one?2 Whereas it
might be possible to whittle 1 John down to assurance or even his gospel to evangelism and
edification (which is so broad already), we too are hard pressed to find a single word/phrase that
may capture the whole of Matthews gospel. Cognizant of this, France convincingly suggests,
fulfillment.3 But might it also be kingdom? Certainly the preaching of John, Jesus, and the
apostles were centered on the kingdom (3:2; 4:17; 10:7). We dont want to fall prey to
reductionism by confining ourselves to one theme. But certainly the kingdom of heaven which
reigns so prominently in Matthew is worthy of consideration, and it is not mutually exclusive
from the other themes of Matthew. Whether it is the overarching theme is disputed, but it seems
that the messianic banquet is situated mostly within the theme of the kingdom. Thus my claim is
that consideration of the banquet leads us to greater understanding of the kingdom. This will be
fleshed out below.
Second, it is important to note that the messianic banquet seems to arise within the
broader themes of table-fellowship in relation to God as host. Several works have addressed
the issue of table-fellowship in the gospels, which is more prominent in Luke.4 McMahan wrote
on the use of table fellowship in Luke, and insightfully begins by stating of all the means by

David L. Turner identifies no less than seven themes in Matthew, BECNT (Grand Rapids: Baker
Academic, 2008), 17-47; as does Donald A. Hagner, Matthew 1-13, WBC 33A (Dallas, TX: Word Books, 1993), lixlxiv.
3

R. T. France, Matthew: Evangelist and Teacher (Eugene, OR: Wipf and Stock Publishers, 1989), 166.

Some articles include Wilson Poon, Superabundant Table Fellowship in the Kingdom: The Feeding of
the Five Thousand and the Meal Motif in Luke, in ET 114 (2003): 224-30; Paul E. Deterding, Eschatological and
Eucharistic Motifs in Luke 12:35-40, in Concordia Journal (May 1979): 85-94.

which Jesus could have chosen to be remembered, he chose to be remembered by a meal.5 Craig
Blombergs work Contagious Holiness is most helpful in tracing out Jesus table fellowship in
the gospels, with comments on the messianic banquet.6 He also points out how the background to
meal-sharing is more likely to be Ancient Near Eastern hospitality practices, rather than the
Greco-Roman symposium.7 It is understood that table-fellowship was a ceremony richly
symbolic of friendship, intimacy and unity.8 Indeed the significance of table-fellowship is
shown in passages where Jesus eats with sinners (Matt 9:9-13), breaks bread with his disciples
(Matt 26:26-29; Luke 24:30), and also for the meals of the early church (Acts 2:42, 46; 20:11).
But references to the messianic banquet are not to be confined only to table-fellowship studies.9
The messianic banquet is no less than a shared meal, but is more because God is the one sharing
the meal. We consider not just the question of table-fellowship at large, but specifically of the
picture of God as provider or host. The God-hosted eschatological banquet is not a new idea, but
one that develops from Genesis to Revelation, it can be said that eschatology recapitulates
protology. In accord with Frances suggestion of fulfillment we will see that the eschatological
banquet is an important aspect of OT expectation.
In this study we will first survey the OT to see the developing theme of God as host,
and the textual roots of the promised messianic banquet. The development of the eschatological
5
Craig T. McMahan, Meals as Type-Scenes In the Gospel of Luke (Ph.D. diss., Southern Baptist
Theological Seminary, 1987), 1.
6

Craig Blomberg, Contagious Holiness: Jesus Meals with Sinners, New Studies in Biblical Theology
19 (Downers Grove: InterVarsity Press, 2005).
7

Contra Dennis E. Smith, From Symposium to Eucharist: The Banquet in the Early Christian World
(Minneapolis, MN: Fortress Press, 2003). See Blombergs strong stance against symposium being the primary
background in Contagious Holiness, 78, 86-96, 99, 101, 104-105, 107, 114, 128, 166-67.
8

S. Bartchy, Table Fellowship, in Dictionary of Jesus and the Gospels, ed. Joel B. Green and Scot
McKnight (Downers Grove: InterVarsity Press, 1992), 796.
9

Some recent detailed studies of the messianic banquet include Peter-Ben Smit, Fellowship and Food
in the Kingdom: Eschatological Meals and Scenes of Utopian Abundance in the New Testament, Wissenshcaftliche
Untersuchungen zum Neuen Testament 2. Reihe 234 (Tbingen, Germany: Mohr Siebeck, 2008); Daniel Steffen,
The Messianic Banquet as a Paradigm for IsraelGentile Salvation in Matthew (Ph.D. diss., Dallas Theological
Seminary, 2001); shorter articles include J. Priest, A Note on the Messianic Banquet, in The Messiah:
Developments in Earliest Judaism and Christianity, The First Princeton Symposium on Judaism and Christian
Origins, ed. James H. Charlesworth (Minneapolis, MN: Fortress Press, 1992), 222-38; Dennis E. Smith, The
Messianic Banquet Reconsidered, in Future of Early Christianity: Essays in Honor of Helmut Koester, ed. Birger
A. Pearson (Minneapolis, MN: Fortress Press, 1991), 64-73; Brant Pitre, Jesus, the Messianic Banquet, and the
Kingdom of God, Letter and Spirit 5 (2009): 135-62. Dennis Smith traces the banquet to ANE mythological roots
in Messianic Banquet, in Anchor Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992),
4:788-91.

banquet in the intertestamental period will also be noted, then specific instances in Matthew
analyzed. It will be shown that Matthew utilizes the messianic banquet to foreground the Christcenteredness of the kingdom, the international flavor of its participants, and also the abundant
provision of what is to come.
Banqueting In the Old Testament
We will seek to explore how the greater theme of table-fellowship is presented in the
OT, with a focus on the concept of God as host. Robert Stallman insightfully points out that
Scripture often presents Gods actions as those of a host providing food for guests.10 The
importance of food and satisfaction reach back to the beginning,11 when God placed Adam and
Eve in the garden of paradise- to work its ground and eat freely of its fruit (Gen 1:29). God was
like a host, inviting Adam to eat the food set before him, likely including the tree of life (2:9).
Paradise was characterized by abundance, whether in the trees which bore fruit, the four great
rivers, or the precious stones in the land (2:10-14). But there was a stipulation; man was not to
eat from the tree of the knowledge of good and evil. The consequence was certain death (2:17).
Thus we see and note that divine provision should be greeted with human obedience.12 It
seemed that Adam was to eat and live, and live forever but in an ironic twist Adam eats and
dies, forfeiting paradise for all. But God had given a hint of hope (3:15, 21) that his provision
would not end. Even though the sinfulness of man grieved the Lord (6:6), his compassion was
displayed in saving Noah through the flood (8:15-19). He then promised that as long as the earth
remains, seedtime and harvest shall not cease (8:22). Indeed Scripture portrays all creatures
as looking to God for their provision (Ps. 104:27-28; 145:15-16). The host concept broadly
conceived includes God providing for and sustaining all of his creation. But there is a more
narrow level where God provides selectively and abundantly.

10

Robert C. Stallman, Divine Hospitality and Wisdoms Banquet in Proverbs 9:1-6, in The Way of
Wisdom: Essays in Honor of Bruce K. Waltke, ed. J. I. Packer and Sven K. Soderlund (Grand Rapids: Zondervan,
2000), 120.
11

See Philip. J. King, Commensality in the Biblical World, in Hesed ve-Emet: Studies in Honor of
Ernest S. Frerichs, ed. Jodi Magness and Seymour Gitin, Brown Judaic Studies 320 (Atlanta, GA: Scholars Press,
1998), 53-61, for an excellent summary of hospitality and shared meals in the OT.
12

Stallman, Divine Hospitality and Wisdoms Banquet in Proverbs 9:1-6, 121.

God as host is demonstrated in the OT through the abundance of provision to select

peoples. In fact, abundant provision is seen to be closely linked with Gods favor. Job was a Godfearing man who possessed 7000 sheep, 3000 camels, 500 yoke of oxen, and 500 female
donkeys, and very many servants (Job 1:3). This was not due to sheer human determination, but
the blessing of God (1:10), and what God had given he could take away (1:21). God covenanted
with Abraham and promised to provide him with land, seed, and blessing (12:1-3). It was clear
that Abraham was rich in livestock, in silver, and in gold (Gen 13:2; cf. 24:1). Gods abundant
provision continued through the patriarchs (26:4-5; 30:43) and through Josephs appointment as
Pharaohs ruler over all the land of Egypt (41:41). Later as the Israelites labored in despair
under a new Pharaoh God heard their cries (Ex 2:24-25) and delivered them. Notable references
to food include the provision through the Passover lamb (12:1-28), manna from heaven (16:4-5),
water from the rock (17:6), and eating and drinking while beholding God (24:11). God had
chosen Israel, and distinctly promised to bless them with abundance, pointing them to a land
flowing with milk and honey (3:8, 17; 13:5; 33:3). If they were faithful to God, they would
receive abundance in provision. The trees of the field shall yield their fruit (Lev 26:4), they
would eat bread to the full, and eat old store long kept (26:10). They would abound in
prosperity, the Lord would open up the treasury of heaven, to give the rain to your land in its
season and to bless all the work of your hands (Deut 28:11-12). Even the restrictions placed on
the content of their meals reminded them of Gods holy presence in how they are to be set apart
(Lev 11; 19:2). The sacrifices God required were all from God, and belonged to God (Ps 50:10).
It became clear in the mind of the Israelite that an abundance of food indicated Gods presence
and blessing, while famine indicated cursing and covenant disobedience. David and Solomons
obedience led Israel to experience the greatest abundance in foodstuffs ever to mark Israels
history, they ate and drank and were happy (1 Kgs 4:20). David drew upon the metaphor of
Gods provision to praise the Lord even in the midst of trouble, you prepare a table before me in
the presence of my enemies (Ps 23:5). Solomons table was never lacking, consisting daily of
thirty cors of fine flour and sixty cors of meal, ten fat oxen, and twenty pasture fed cattle, a
hundred sheep, besides deer, gazelles, roebucks, and fattened fowl (1 Kgs 4:22).13 God had
made good on his promise and provided abundantly for all his people. But tragically, Solomons
13

It may even be that Solomons banqueting table serves as a type for the eschatological banquet.

love for God turned to love for women (3:3; 11:1). He plunged Israel into a sea of idolatry and
they never recovered. Solomons kingdom, glory, and fall serve typologically to point forward to
the eschatological Son of David who would perfectly obey God, ushering in a period of eternal
abundance. Indeed this was what the people of Israel longed for while they suffered for their
disobedience. God as host does not always mean abundant provision, naturally this leads us to
look at the other side of the coin.
Gods provision carries an aspect of judgment because it must be met with human
obedience. If abundant provision was a sign of Gods favor, then famine, hunger, and lack were
signs of Gods judgment. This is most poignantly seen when the ground was cursed and man was
separated from God because of Adams sin (Gen 3:24). Also, when God brought the Israelites to
the land of milk and honey, he warned them not to forget him when they eat and are full (Deut
6:11). The relationship God forged with Israel was mediated through a covenant which promised
blessings dependent on obedience (Deut 28:15-68; Lev 26:14-45). Some of the curses for
disobedience included sowing seed in vain (Lev 26:16), heavens like iron and earth like bronze
(26:19),14 and the strength of men would be spent in vain, for your land shall not yield its
increase, and the trees of the land shall not yield their fruit (26:20). Livestock would be
destroyed (26:22), the bread supply broken (26:26), and in a gruesome twist Israel would eat its
own children (26:29). Indeed, all these curses came to pass upon Israel (1 Kgs 17:1, 7; 2 Kgs
6:28-29; 17:7-23). On a deeper level, even with apparent blessing Israel ate but was not satisfied
(Prov 10:3; Micah 6:14).
A helpful example of this obedience/blessing disobedience/cursing paradigm is in the
locust invasion of Joel. The Lord vividly illustrated their spiritual depravity through physical
deprivation, when a locust swarm devoured every green thing and left the land scorched (Joel
1:4-12; 16ff). The aftermath had disastrous implications for an agrarian society, Is not the food
cut off before our eyes, joy and gladness from the house of our God? (Joel 1:16). If they did not
repent, an even worse judgment was coming (2:1-11). In a temporary turn of events, Judah
repents (2:12-14; 18-19) and God showers his people with grain, wine, and oil, and satisfies

14

Gordon Wenham notes, Instead of rain he gives drought and crop failure. This vivid image,
[describes] the effect of a merciless sun which makes the ground too hard for ploughing, The Book of Leviticus,
NICOT (Grand Rapids: William B. Eerdmans, 1979), 331.

them (2:19). In fact, as illustrated via Joel 2:14,15 the abundant blessing God provides is to be
fuel for Israels worship, thus resulting in Gods praise and glorification. The provision of God
was designed to lead to the worship of God. But Israel would fail to render God praise, and
suffered greatly. This pattern of feasting versus famine was clearly tied to their obedience to the
covenant.
As one surveys the OT it seems that the idea of God as host seems to result only in
death and judgment. Man makes an unworthy guest. This only highlights the compassion and
grace of God all the more, for he continually called his people to eat, drink, and live (Isa 55:1-2).
Additionally, Lady Wisdom is pictured inviting the simple to eat of her banquet, and live
(Prov 9:6).16 God sent prophets like Joel to call his people back to his banqueting table. The
continued failure of Israel left its people longing for the day of restoration, which God had
promised in the form of a new covenant (Jer 31:31-40; Ezek 36:22-32). One component of this
restoration was a picture of abundant provision, in light of the new covenant God promised, I
will summon the grain and make it abundant and lay no famine upon you (Ezek 36:29). Thus
the picture of abundance in foodstuffs was fixed in the mind of the Israelite with the
eschatological promises (Isa 65:13, 21; 66:11; Jer 33:6, 12-13; Ezek 36:30, 35ff; Joel 2:26; 3:18;
Amos 9:13-14; Mic 4:4; Zech 8:12; 9:17; 10:1). This will add a deeper significance to our later
discussion of the Lords Supper. The very food Christians are to eat in celebration point both to
abundance of provision in the Savior, and also of what is promised to come. The OT expectation
of eschatological abundance is fulfilled in the provision of Jesus. Naturally, then, when it comes
to the NT those who do not accept Jesus will not participate in the abundant provision of God.
We now turn our attention to the specific messianic banquet which seemed to
embody this restoration of abundance. God as host surfaces most prominently in Isaiah 25:6-8,
the primary reference in the OT to the eschatological banquet:17
15

The context is of God calling his people to repent because he may turn and leave a blessing rather
than judgment. The blessing consisted of a grain offering and a drink offering for the LORD your God, implying
the restoration of foodstuffs indicated a restoration of worship and covenant relationship.
16
Richard J. Clifford Isaiah 55: Invitation to a Feast, in The Word of the Lord Shall Go Forth: Essays
in Honor of David Noel Freedman in Celebration of His Sixtieth Birthday, ed. Carol L. Meyers and Michael
OConnor, American Schools of Oriental Research Special Volume Series 1 (Winona Lake, IN: Eisenbrauns, 1983),
30.
17

Blomberg notes that Psalm 22:26-29 may provide precedent to Isaiah 25:6-9, Contagious Holiness,
49-50; and M. Dahood points out Psalm 36:8-9 as a source for the messianic banquet in inter-testamental literature
and the NT, Psalms I:1-50, Anchor Bible Commentary 16 (Garden City, NY: Doubleday, 1965), 222.

On this mountain the LORD of hosts will make for all peoples
a feast of rich food, a feast of well-aged wine,
of rich food full of marrow, of aged wine well refined.
And he will swallow up on this mountain
the covering that is cast over all peoples,
the veil that is spread over all nations.
He will swallow up death forever;
and the LORD God will wipe away tears from all faces,
and the reproach of his people he will take away from all the earth,
for the LORD has spoken. (ESV)
This banquet will take place on that day (24:21; 25:9), the eschatological day of the LORD.
The context of the banquet is the judgment of Gods enemies and the exaltation of his people. In
the previous chapter Isaiah described judgment upon the whole earth (Isa 24:1). He speaks of the
earth being defiled by its inhabitants (24:5). They have transgressed the laws, violated the
statutes, broken the everlasting covenant.18 This parallels Pauls use of the law being
transgressed by the gentiles in Romans 1:18ff, and the earth groaning under sin in Romans 8. But
on that day the LORD will bring all to judgment (24:21-22) and reign over the earth on Mount
Zion (24:23). Therefore God will judge the earth, establish his kingdom and the feast ensues.
Notably, the mention of Gods glory being before the elders (24:23) hearkens back to the
establishment of the Mosaic Covenant in Exodus 24:9-11 where the elders of Israel beheld God,
eating and drinking. The allusion is strengthened all the more with the banquet in view (Isa
25:6). Motyer notes that Isaiah sees this Zion-to-be as the fulfillment of all that the covenant
implied.19 These allusions may also come into play at the last supper (Matt 26:26-29).
We note two observations pertinent to our discussion. First, the banquet is
characterized by a feast of food, indeed the choicest of foods, indicating abundance for Gods
people. Second, accompanying this blessedness is the aspect of judgment for others. Death is
swallowed up forever in the kingdom of God (25:7-8), Israels reproach is taken away, and the

18

Some commentators link the everlasting covenant to the Noahic covenant, but do not limit it to
such. Most agree in the context of gentiles it refers not to the Mosaic law but the implicit covenant between Creator
and creature, in which the Creator promises abundant life in return for the creatures living according to the norms
laid down at Creation, John Oswalt, The Book of Isaiah: Chapters 1-39 NICOT (Grand Rapids: William B.
Eerdmnas, 1986), 446. See also J. A. Motyer, Isaiah: An Introduction and Commentary (Downers Grove, IL:
InterVarsity Press, 1993), 198-99; E. J. Young, The Book of Isaiah: The English Text, with Introduction, Exposition,
and Notes, NICOT (Grand Rapids: William B. Eerdmans, 1969), 2:156-58.
19

Motyer, Isaiah, 206.

enemies of God are punished. Is it solely Israel that experiences the blessings? The primary
referents in mind are Israelites (25:9 Behold, this is our God; we have waited for him, that he
might save us.). But there is a clear universal nature to the banquet, indicated by the references
to all peoples (25:6a, 7b) all nations (25:7c), and all faces (25:8b). The notion of blessing
for the Gentiles is not absent from the OT, especially Isaiah (2:1-4; 9:1; 11:10-12; 18:7; 19:1825; 42:6; 49:6). The messianic banquet characterizes the abundant blessings to come for the
people of God, over and against the judgment of the wicked. Steffen insightfully points out that
though the banquet is metaphorical, it does represent actual physical blessings in the final days
for all people.20 We now turn to see how this concept develops in Judaism into the first century
(A.D.).

Banqueting in the Intertestamental Literature

The apocrypha and pseudepigrapha contain numerous references to the messianic
banquet, especially in the apocalypses, which led D. S. Russell to conclude the idea of an
eschatological banquet is, of course, a familiar one in the apocalyptic tradition.21 G. F. Moore
notes that the banquet was evidently part of the popular expectation,22 and states that the
imagery of the banquet has been taken up and embellished with new traits, discovered by
ingenious midrash in other parts of the Scriptures.23 A listing of the many passages is indexed by
R. H. Charles,24 and various overviews have been written since then.25 Well consider the most

20

Daniel Steffen, The Messianic Banquet and the Eschatology of Matthew (paper presented at the
annual meeting of the Evangelical Theological Society, November 1999), 5.
21

D. S. Russell, The Method and Message of Jewish Apocalyptic: 200 BC AD 100, The Old Testament
Library (Philadelphia: Westminster Press, 1964), 322.
22

George F. Moore, Judaism in the First Centuries of the Christian Era the Age of the Tannaim,
(Cambridge, MA: Harvard University Press, 1927), 2:365.
23

Ibid., 2:363.

24

R. H. Charles, ed. The Apocrypha and Pseudepigrapha of the Old Testament in English (London, UK:
Oxford University Press, 1914), 2:859.
25

J. Priest, A Note on the Messianic Banquet, 222-227; Dennis Smith, The Messianic Banquet
Reconsidered, 64-73; Blomberg, Contagious Holiness, 65-86; Pitre, Jesus, the Messianic Banquet, and the
Kingdom of God, 134-39.

commonly discussed texts (1 En 62:12-16 and 2 Bar 29:1-8), and then consider the Qumran
community.
The context of the passage found in 1 Enoch26 is of end-time judgment, when all shall
stand before the Son of Man on his throne (1 Enoch 62:8-9). The righteous and His elect end
up rejoicing upon the judgment of the wicked (labeled as the exalted ones, the kings, and those
who rule over the earth) and they eat with the Son of Man forever and ever (1 Enoch 62:14). We
see how the themes of rejoicing and judgment are present, with abundance implied (forever and
ever).
In the Syriac Baruch we witness some of the embellishing Moore mentioned. The
setting is the consummation of the times (2 Bar 27:15), and at the revelation of the Messiah the
great creatures Behemoth and Leviathan are brought out to be feasted upon (2 Bar 29:4). Then a
description is given highlighting the expectation for foodstuffs of monumental proportions. For
example, the earth also shall yield its fruit ten thousandfold and on each vine there shall be a
thousand branches, and each branch shall produce a thousand clusters, and each cluster produce a
thousand grapes, and each grape produce a cor of wine (2 Bar 29:5-6). There is also a reversal
of fortunes, those who hungered will rejoice (29:7). 2 Baruch is a theodicy for Gods people,
promising that the world to come is reserved for the righteous.27 The banquet was a sign of the
end of oppression.
In light of these accounts, it can be seen that the messianic meal plays a continuing
role in the expectation of the people. Priest surveyed a variety of texts and concludes that two
overall themes are present the meal is an occasion of joy for the redeemed, while judgment
and destruction of Gods enemies is stressed.28 To this we add the notion of abundance, and also
that one of the noticeable developments was the exclusivity of the Jews. There were writings

26

The dating of this particular section of 1 Enoch is disputed, because chs. 37-71 are not found in the
scrolls of Qumran. M. O. Wise notes that Milik, who first published the book on the fragments, thought that it was
likely pre-Christian, but was not included among the Qumran deposits either fortuitously or because some of its
ideas were unacceptable, in Dead Sea Scrolls: General Introduction, in Dictionary of New Testament
Background, ed. Craig A. Evans and Stanley E. Porter (Downers Grove: InterVarsity Press, 2000), 258; Blomberg
thinks chs. 37-71 are pre-70 A.D. in Contagious Holiness, 74. We cannot be too sure.
27
28

Russell, The Method and Message of Jewish Apocalpytic, 65.

Priest, A Note on the Messianic Banquet, 227.

10

which demonstrated Gentile inclusion, but the Israel-exclusive nature is seen both in the more
popular writings29 and especially in the sectarian community of the Essenes.
Space does not permit us to fully explore the literature of the Qumran community, but
it is far more exclusive and nationalistic. A relevant passage is found in The Rule of the
Congregation (1QSa) which outlines the rules for celebrating a meal which anticipated the endtime banquet. In fact, there is good evidence to suggest that the meals of the Essenes in general
are set forth as a liturgical anticipation of the Messianic banquet.30 The meals involved ritual
purity, bread and wine, and benedictions. In the eschatological utopian outlook of the
community, participation in communal meals was a central ritual, in which these meals were a
foretaste of the world to come.31 Their meals uniquely correlate in many ways with the early
churchs celebration of the Eucharist. James Vanderkam describes the relationship in this way,
both had a lively expectation that the end of days would come soon and ordered their communal
beliefs and practices according to this article of faith.32 The Qumran community saw themselves
as the true people of God, and anticipated themselves as the New Covenant community of the
last days.33 The link between Qumran and Christianity is tenuous, perhaps the most popular
hypothesis being John the Baptist. Nonetheless, the activities of this community showcase the
important role the eschatological banquet played in their daily life. Lawrence Schiffman writes

29

As Blomberg states about the pseudepigraphal literature, Far more common is the Jews hope of
vindication from their oppression, restoration to their paradise, the vanquishing of their enemies, and the reestablishment of a thoroughly nationalistic and perhaps even ethnocentric theocracy, Contagious Holiness, 78.
30
Frank M. Cross, The Ancient Library of Qumran, 3rd ed. (Sheffield, UK: Sheffield Academic Press,
1995), 77. The description in 1QSa of the messianic meal ends stating that the instruction given is to be followed
at every me[al when] at least ten men are gathered (1QSa 2:22). This implies that it is in reference to a recurring
meal, like the parallel in The Rule of the Community 1QS. John F. Priest previously maintained a strong distinction
between the two passages in his article The Messiah and the Meal in 1QSa, JBL 82 (1963): 97, but has since
reversed his position in A Note on the Messianic Banquet, 228-29.
31

Lawrence H. Schiffman, The Eschatological Community of the Dead Sea Scrolls: A Study of the Rule
of the Congregation, Society of Biblical Literature Monograph Series 38 (Atlanta, GA: Scholars Press, 1989), 70.
32

James C. Vanderkam, The Dead Sea Scrolls and Christianity, in Understanding the Dead Sea
Scrolls: A Reader from the Biblical Archaeology Review, ed. Hershel Shanks (New York: Random House, 1992),
196. He concludes his study with two points: (1) the early church grew upon Jewish soil to a far greater extent than
previously supposed; and (2) a larger number of the early Churchs beliefs and practices than previously suspected
were not unique to it, 201.
33
Cross, The Ancient Library of Qumran, 69.

11

that there can be no question that this idea was widespread when the Qumran texts were
composed.34
The literature surveyed allows us to understand with greater depth the importance of
the messianic banquet in the expectation of the Jews. In many ways the extravagance of the
banquet must have embodied the kingdom expectation. We also see the themes of rejoicing and
judgment, with a focus on the overthrow of the nations and the exaltation of the Jewish nation.
Since the time of the OT, Jewish nationalism developed and influenced the expectations on the
feast to come. The sectarian practice of separation and ritual purity was not limited to the
Essenes. Jacob Neusner notes that that the Pharisees during the time of Jesus held that Jews
should eat their everyday meals in a state of purity, as if one were a Temple priest. Thus the
table of every Jew in his home was seen to be like the table of the Lord in the Jerusalem
Temple.35 Considering the practice of the Essenes, it is quite possible that Jesus tablefellowship with sinners anticipates the banquet. We imagine Jesus actions were a surprise to the
Pharisees, but linked with the messianic banquet, this was almost a complete reversal of their
expectations. To summarize, the intertestamental literature demonstrates: (1) the banquet with its
abundance was part of popular expectation, (2) it was accompanied with the joy of the righteous
over against the judgment of the wicked, and (3) the nationalistic tendencies led to the righteous
being identified as Jews.

Banqueting in Matthew
Commentators have made many passing remarks on references to the messianic
banquet in Matthew, but any developed discussion is rare. The more recognized passages
containing allusions36 are: the faith of the centurion (8:5-13), the miraculous feedings (14:13-21;
34

Schiffman, The Eschatological Community of the Dead Sea Scrolls, 56n33.

35
Jacob Neusner, The Idea of Purity in Ancient Judaism: The Haskell Lectures 1972-73, Studies in
Judaism in Late Antiquity, vol. 1 (Lieden, Netherlands: E. J. Brill, 1973). E. P. Sanders strongly dissents, stating that
the Pharisees didnt have as much influence as claimed, and that these particular Pharisees were just a small sect in
society. Sanders doesnt give much prominence to the witness of the biblical text, Jesus and Judaism (Philadelphia:
Fortress Press, 1985), 187-99.
36

In this study I use the concept of allusion to refer both to explicit intra-textual connections, or
theological/conceptual connections.

12

15:29-38), the parable of the wedding feast (22:1-14), parable of the virgins (25:1-12), and the
last supper (26:26-29). Less recognized, these passages have also been identified: The
satisfaction of the beatitudes (5:6),37 Jesus table fellowship with sinners (9:9-13),38 Jesus
referring to himself as the bridegroom (9:15),39 the Canaanite woman (15:21-28),40 and the
parable of the talents (25:21, 23).41 The first set of passages likely refer to the banquet, while the
connection is more tenuous if at all present for the latter. More careful study needs to be done.
This study will examine the faith of the centurion (8:5-13), the miraculous feedings (14:13-21;
15:29-38), and the last supper (26:26-29). A connection to the messianic banquet will be
determined, then its significance explored.
Faith of the Centurion (8:5-13)
One of the clearest references to the messianic banquet is when Jesus expresses
amazement at the faith of the centurion and then makes the following statement:
Truly, I tell you, with no one in Israel have I found such faith. I tell you, many will come
from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of
heaven, while the sons of the kingdom will be thrown into the outer darkness. In that place
there will be weeping and gnashing of teeth (Matt 8:11-12, ESV).
Many scholars have noted the allusion to the eschatological banquet without much explanation,
assuming its evident connection.42 Many elements signal this connection, among those are its
future orientation and heavenly location. The future indicative (),43 and
37

Joachim Jeremias, Jesus Promise to the Nations, trans. by S. H. Hooke, Studies in Biblical Theology
No. 24, (Naperville, IL: Alec R. Allenson, Inc., 1958), 63.
38

Blomberg. Contagious Holiness, 101; see also R. T. France, The Gospel of Mark: A Commentary on
the Greek Text, NIGTC (Grand Rapids: William B. Eerdmans, 2002), 132.
39

Smit, Fellowship and Food in the Kingdom, 216-29.

40

Steffen, The Messianic Banquet and the Eschatology of Matthew, 10.

41

Jeremias, Jesus Promise to the Nations, 63; also John Koenig, The Feast of the Worlds Redemption:
Eucharistic Origins and Christian Mission (Harrisburg, PA: Trinity Press International, 2000), 177. Koenig also
makes a strange connection with the presence of Jesus at table with Matthew 18:20, indicating the presence of Jesus
with the two or three indicate table-fellowship and may allude to the Eucharist.
42

Turner, Matthew, 232-33; W. D. Davies and Dale C. Allison, Commentary on Matthew 8-18, vol. 2 of
A Critical and Exegetical Commentary on the Gospel According to Saint Matthew (Edinburgh: T & T Clark, 1988)
30; France devotes some space to making the connection, The Gospel of Matthew, 316-17.
43

William Arndt, Frederick W. Danker and Walter Bauer, eds. A Greek-English Lexicon of the New
Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000). s.v.

13

references to kingdom of heaven,44 the patriarchs,45 and eschatological judgment (cf. 13:42, 50;
22:13; 24:51; 25:30) all point to the future orientation of this banquet.46 Moreover, the kingdom
of heaven is where the banquet will take place, and it is evident that it is not yet present but
coming (cf. 26:29). As Pennington argues, the genitive is most likely attributive and/or source
indicating the heavenly kingdom or the kingdom from heaven.47 The two options are not
mutually exclusive. Likely it points us to the eschatological kingdom which is to come from
heaven, and it is indeed a heavenly kingdom unlike any earthly kingdom. Thus the feast
described is the eschatological feast. But who will participate in this messianic banquet?
There is a distinction between two groups of people, the many who will come from
east and west, and the sons of the kingdom. First, we need to establish to whom sons of the
kingdom refers, then explore the phrase many will come from east and west. Matthew utilizes
son of language in reference to someone who closely identifies with the kingdom (cf. 5:9;
5:45; 12:27; 13:38; 17:25-26; 23:15; 23:31; 27:9). It is those who think they belong to the
kingdom, in this context specifically by ethnicity.48 It is similar to Johns charge against the
. BDAG suggests the translation dine in style in ref. to the messianic banquet. It may not denote the
banquet on the verb alone, there is no theological or symbolic significance in the act itself, see D. A. Carson,
Matthew, in vol. 8 of The Expositors Bible Commentary, ed. Frank E. Gaebelein and J. D. Douglas (Grand Rapids:
Zondervan, 1984), 241n11.
44

France indicates that the setting of the kingdom of heaven as the main connection to the
eschatological banquet, in 13:41, 43 the kingdom of the Son of Man and of the Father denotes the state of final
blessedness from which the wicked are excluded and in which the righteous shine, in The Gospel of Matthew, 31617.
45

Priest noted that heroes of the past, Adam and the Patriarchs are participants of the banquet in some
intertestamental texts, A Note on the Messianic Banquet, 227; see also France, The Gospel of Matthew, who points
out that Jewish tradition gave Abraham, Isaac, and Jacob leading roles at the messianic banquet (b. Pesah. 119b;
Exod. Rab. 25:8), 317.
46

They will be thrown () into the outer darkness. A divine passive expressing Gods
agency, Daniel B. Wallace, Greek Grammar: Beyond the Basics: An Exegetical Syntax of the New Testament (Grand
Rapids: Zondervan, 1996), 435-38. Outer darkness, weeping, gnashing of teeth point to separation and anguish, and
gives a decisive twist because those are similar descriptions reserved for Gentiles in Jewish literature, France, The
Gospel of Matthew, 316. Osborne notes the outer darkness denotes final punishment and is in complete contrast
with the light and joy of the banquet scene, Matthew, Zondervan Exegetical Commentary on the NT, vol. 1 (Grand
Rapids: Zondervan, 2010), 293.
47

Jonathan T. Pennington, Heaven and Earth in the Gospel of Matthew (Grand Rapids: Baker
Academic, 2009), 294-96.
48

In contrast to 13:38 where sons of the kingdom is used again, Nolland notes the reference here is
to the natural heirs of the kingdom; in 13:38 it is to the actual heirs of the kingdom, The Gospel of Matthew: A
Commentary on the Greek Text, NIGTC (Grand Rapids: William B. Eerdmans, 2005), 357.

14

Pharisees and Sadducees who thought themselves to be children of Abraham by virtue of their
lineage (3:7-10).49 These sons of the kingdom evidently do not repent (3:2, 4:17), and do not
bear good fruit (contra 13:23, 38). In contrast to the Gentile centurion, they do not have faith.
Consequently they are consigned to judgment (3:10; 7:19). Thus Jesus pits Israelites who rely on
their ethnicity against the faith of many who will come.
The identity of the many who will come from east and west is widely understood to
be in reference to Gentiles.50 But the apparent allusion to Psalm 107:3 and Isaiah 43:5 implicates
Jewish referents.51 It is best to see Matthew as alluding back to the banquet in Isaiah 25:6-9
where it already pictures the presence of all peoples, and also factor in the OT texts which
anticipate Gentile worship (Isa 2:2-3; 45:6; 59:19; 60:3-4; 62:7; Mic 4:1-2; Zech 8:20-23; Amos
9:12). Thus Matthew pictures Jesus utilizing allusions to Psalm 107:3 and Isaiah 43:5 to affirm
the inclusion of Gentiles eschatologically. The many, then, is in reference to Gentiles who
come by faith. This is especially clear juxtaposed with the faith of the Centurion. This would be
shocking to the prevailing Judaism of the day, which was highly exclusive and expected a Jewish
guest-list.52 As seen especially in the sectarian community of Qumran, even those among them
could participate in the meals if not ritually pure. The more popular Pharisees did not wish to
even eat with Jewish sinners (Matt 9:10-13). This universality of salvation, where unclean
Gentiles would be co-equal with even the Patriarchs in the kingdom of heaven was a paradigmshifting truth.53 Does this indicate Gentile inclusion at the exclusion of Jews? Certainly not.
49

It is clear that being children of Abraham is dependent on repentance and faith and not on ethnicity,
as John rebuked them saying, God is able from these stones to raise up children for Abraham (Matt 3:8).
50
France, The Gospel of Matthew, 317; Donald A. Hagner, Matthew 1-13. WBC 33A (Dallas, TX: Word
Books, 1993), 206; Turner, Matthew, 233; Ulrich Luz, Matthew 8-20, trans. by James E. Crouch, vol. 2 in Matthew:
A Commentary, Hermeneia (Minneapolis, MN: Fortress Press, 2001-), 11.
51

For these allusions and other factors, Allison asserts the many are Diaspora Jews. Dale C. Allison,
Jr. Who Will Come from East and West? Observations on Matt. 8.11-12 Luke 13.28-29, IBS 11 (October 1989):
158-70. His arguments are ultimately unconvincing, especially due to the neglect of Matthean context. See
Blomberg for a brief point-by-point response, Contagious Holiness, 112-113.
52
France notes that it was not suggested they come in as proselytes, but that they are accepted simply
as Gentiles, on equal terms with the patriarchs, The Gospel of Matthew, 319.
53

Jeremias, Jesus Promise to the Nations, on the significance of the patriarchs, The fact that the
Gentiles participate with the patriarchs in the Messianic feast indicates that they have been incorporated into the
people of God they stand on an equal footing, and to sit at table with them no longer causes defilement; earthly
distinctions have disappeared, 63.

15

Davies and Allison notes that not all the sons of the kingdom are cast out.54 Note also the
presence of the Jewish patriarchs, and the disciples themselves who are Jews. Also the early
church was initially comprised of Jews (Acts 2:41). Thus it does not spell certain doom for
Israel, but for those who would seek entrance based on their tie to the kingdom rather than faith
in Jesus.55
So what is Matthews point in referencing the messianic banquet? It is clear that he
draws upon the well-known expectation of the messianic banquet primarily to denote that those
who will participate in the kingdom of heaven are not necessarily Jews, but those who come to
Jesus by faith. The context of the passage also affirms this. This passage is set within the inclusio
of 4:23 9:35. This section includes the Sermon on the Mount (chs. 5-7) followed by ten
miracles (chs. 8-9) which depict the authority of Jesus.56 Matthew is also developing the theme of
discipleship throughout (8:18-22; 9:9-17; cf. esp. 8:10 Jesus said to those who follow him). It
is important for the disciples to learn what Jesus is showing them.57 The first three healings are
usually taken as a unit (8:1-17), and they highlight the fringes of Jewish society. 58 A leper (8:14), a Gentile (8:5-13), and a woman (8:14-17) are healed. Turner identifies 8:5-13 as the
featured story because of its length, stress on authority, and Gentile faith.59 Indeed the story of
the centurion is most pointed because of the allusion to the messianic banquet. Shockingly, the
participants of the kingdom of heaven are not by default sons of the kingdom or children of
Abraham! Rather, it is the sons of the kingdom who are judged while Gentiles like the
centurion will sit at table and enjoy the feast of God. Inherent in the allusion is the abundant
provision of God, but the focus seems to be on the question of who will participate. It is
54

Davies and Allison, Commentary on Matthew 8-18, 31.

55

France insightfully notes: This saying sums up Matthews theology of the people of God: the
membership has been both widened and narrowed (by the exclusion of some Jews); there is both continuity and
discontinuity; and the key to membership has been clearly indicated in the preceding verse as a faith in Jesus which
may be found in a Gentile as well as (or better than!) in Israel, Matthew: Evangelist and Teacher, 233.
56
Turner indicates that the stories Matthew includes in chs. 8-9 are not presented haphazardly, but rather
carefully as key examples of Jesus authoritative deeds, Matthew, 227.
57

Note I tell you, ( ) which indicates emphasis and solemnity to this teaching, also
6:29; 12:6, 36; 17:12; 19:9; 26:29, see Turner, Matthew, 232n11.
58

Davies and Allison, Commentary on Matthew 8-18, 8.

59

Turner, Matthew, 229.

16

interesting to see that thus far in Matthew Jesus hasnt faced much Jewish opposition, though
there have been hints (2:4; 3:7-10). This statement by Jesus awakens the suspicion that later the
Gentiles will come to the God of Israel, while Israel will remain on the outside.60 It contributes
to the unfolding conflict which Luz identifies as pushing towards 9:25 and 12:22ff.61 Smit
indicates this passage contributes to the theme of Jesus universal significance.62 Matthew uses
the messianic banquet to highlight the paradigm shift taking place, the true sons of the
kingdom will prove themselves not by ethnicity but by relationship to Jesus.
The Miracle Feedings (14:13-21; 15:29-38)
Many have also recognized the two miraculous feedings of Jesus to foreshadow the
messianic banquet.63 It is one of the few miracles to have a four-fold gospel witness (Mark 6:3043; John 6:1-14; Luke 9:10-17). The overarching point is likely Christological, giving further
revelation to the identity of Jesus as a theophany (cf. Mark 6:30ff where this is especially
highlighted).64 This is not to say that simple theophany explains these miracles. They do not
simply reveal Jesus as God, but the theophany reveals something about Jesus as God. He is
moved by compassion in both feeding accounts (14:14; 15:32), but there are also deeper
meanings to be plumbed within the narrative. These are not unattached to Jesus compassion, but
rather highlight Jesus compassion differently. Several possible allusions arise. From reaching

60

Luz, Matthew 8-20, 11.

61

Ulrich Luz, The Miracle Stories of Matthew 8-9, in Studies in Matthew, trans. by Rosemary Selle
(Grand Rapids: William B. Eerdmans, 2005), 227-30.
62

Smit, Fellowship and Food in the Kingdom, 215.

63

Carson, Matthew, 388; also Davies and Allison, Commentary on Matthew 8-18, 481; Turner, Matthew,
370; France, The Gospel of Matthew, 558-59. Nolland makes no comment in relation to the messianic banquet, The
Gospel of Matthew, 587-94. In addition, Davies and Allison points to the use of as referencing the Leviathan
which is offered up for the feast in intertestamental literature (2 Bar. 29:3-8; 4 Ezra 6:52) and views
eschatologically, linking back to Matthew 5:6, Commentary on Matthew 8-18, 491. Nolland sees as an
echo of Elishas account (2 Kgs 4:44), though not discounting the link to Matthew 5:6, The Gospel of Matthew, 591,
594.
64

This is evident in Marks editorial comment on the disciples reaction to Jesus walking on the water
and the ceasing of the wind (Mark 6:52), indicating that the two miracles should be understood as a unit. Jesus
intentionally sought to pass by them (language of OT theophany), and said I am followed by Do not be afraid
(6:50). Also relevant is the allusion to Job 9:8 where God is spoken of as walking on the sea. Both miracles serve as
pointers to Jesus identity, it is likely similar for Matthew in correspondence to Matthean emphases.

17

back into Jewish history, recalling Moses and Elisha,65 it can also telescope forward into the
international eschatological banquet through the last supper (26:26-29). It can also evoke the
image of a shepherd (Ps 23 or Ezek 34:23). Whether this miracle serves to primarily highlight his
authority yet again,66 or points to Jesus as the eschatological prophet, the Davidic shepherd, or
the heavenly king (in contrast to Herod) it seems that the point is clear: he is compassionate.
What about the possible allusion to the messianic banquet? France understands the
messianic banquet to be in sight through the connection to the last supper.67 Blomberg thinks the
presence of fish makes the allusion to the last supper less likely, but that it may bring to mind 2
Baruch 29:3-8 where Leviathan is offered up for the eschatological feast (cf. also 4 Ezra 6:52).
Davies and Allison notes the similarities between 14:13-21 and 26:20-9 and concludes there is a
close relationship between the two passages.68 The connection is tenuous, but seems to intimate a
foreshadowing of the last supper (cf. John 6:56). It is there that Jesus points to his own body as
the bread which will be broken, and his own blood which will be spilled for the forgiveness of
sins. The feedings may very well point to Jesus as the all-sufficient provider who ultimately
gives of himself as the bread of life for the ransom of many. Perhaps through the last supper the
eschatological banquet is also in view. We cannot be dogmatic. As the implications of the
allusion will be discussed, we must keep in mind that it does not seem to be a central aspect to
the narrative, though it may serve to deepen and nuance the interpretation.
What might the allusion to the messianic banquet contribute to our understanding of
the kingdom? First, it highlights the compassionate host of the banquet through his
indiscriminate provision. The offer of food to all present, whether Jew or Gentile (14:13-21;

65

Verbal echoes have been detected in correspondence to the miracle of Elisha in 2 Kgs 4:42-44, see
Davies and Allison, Commentary on Matthew 8-18, 482; also Nolland, The Gospel of Matthew, 591, 593; France,
The Gospel of Matthew, 559. For a connection to Moses and manna, cf. John 6:25ff. Some Jewish writings indicated
that when the Messiah came the miracle of the manna would be renewed (2 Bar. 29:8; Sib. Or., Frag. 3:49), Leon
Morris, Jesus is the Christ: Studies in the Theology of John (Grand Rapids: InterVarsity Press, 1989), 31.
66

France, The Gospel of Matthew, 559-60.

67

Ibid., The Gospel of Matthew, 558-59; also Blomberg, Contagious Holiness, 103; cf. also Joel Marcus,
Mark 1-8, vol. 1 of Mark: A New Translation with Introduction and Commentary, Anchor Bible (New York:
Doubleday, 2000), 411.
68

Davies and Allison notes no less than 9 lexical connections between the two passages, Commentary
on Matthew 8-18, 480-81. Contra Carson who sees the connections due to common Jewish household practice, and
sees no Eucharistic significance, Matthew, 391.

18

15:32-38)69 reveals the participants of the banquet to come, and thus elevates the gracious
character of the host. Once again, the expectation the Jews may have had of an exclusive Jewish
feast is shattered. Blomberg points out that with such a large crowd, one must describe this
gathering as ritually impure.70 This would be similar to Jesus table fellowship with sinners and
tax collectors (9:10-13). Poon notes in reference to the table-fellowship of Jesus, the abundant
provision at these shared meals is symbolic of the joy of Gods uncalculating forgiveness, and a
pointer to the eschatological messianic banquet (emphasis his).71 Whereas the story of the
centurion highlighted that participation in the banquet is by faith, the miraculous feeding
highlights the compassion of Jesus. Second, there is also the emphasis on the abundant provision
of Gods kingdom. The miraculous multiplication of food satisfied all who were present, which
could have been upward of fifteen thousand. This basic meal foreshadows the rich, unending
provision of God in the age to come. Indeed it is good news that the kingdom of heaven has
drawn near. The banquet host is a compassionate king.72
Both the compassionate host and the abundant reward fits the Matthean context. The
trumpeted King (3:1-12) comes and calls simple fishermen to be his disciples (4:18-22), and
even a tax collector (9:9). Jesus sees the crowds and has compassion for them (9:35) What
enrages the Pharisees the most is the indiscriminate compassion of Jesus (9:10-13). Though we
will not be examining the table-fellowship of 9:9-13, if an allusion to the end-time banquet is
present, it deepens the indictment against the Pharisees. For Jesus is not merely extending mercy
to sinners, he is anticipating who will participate in the eschatological banquet, where sinners
and prostitutes go in before the unmerciful Pharisees (21:31). Matthew also highlights the
heavenly reward for those who follow the king. The kingdom of heaven belongs to the poor in
spirit and the persecuted (5:3, 10). Those who practice righteousness before God will be
rewarded by him (6:1, 4, 6, 18). Jesus calls everyone to lay up treasure in heaven (6:19), and the
69

Carson notes the audience here was apparently composed of Gentiles, Matthew, 409. Note also the
context of 15:32-39; Jesus came from the district of Tyre and Sidon and continued on beside the Sea of Galilee,
likely still in Gentile territory (15:21, 29ff). There may also be symbolic significance in the number of loaves,
twelve leftover in 14:20 and seven leftover in 15:37,twelve calling to mind the tribes of Israel, while the number
seven is more universal, Craig L. Blomberg, Matthew, NAC 22 (Nashville, TN: Broadman Press, 1992), 246.
70

Blomberg, Contagious Holiness, 106.

71

Wilson Poon, Superabundant Table Fellowship in the Kingdom: The Feeding of the Five Thousand
and the Meal Motif in Luke, Expository Times 114 (2003): 226.
72

Note also the possible contrast with King Herod (14:1-12) who also threw a feast.

19

faithful servants will enter into the masters joy (25:21, 23). The messianic banquet adds to the
compelling picture of heavenly rewards.
The Last Supper (26:26-29)
The last supper is probably the most important reference to the eschatological banquet.
The pattern of joyful participation, abundance, and judgment are all present, but with a unique
Christological twist. This meal is so loaded with significance that we will attempt to focus only
on the aspects relevant to the foreshadowing of the banquet.73
Jesus makes the connection to the messianic banquet explicit, I will not drink again
of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom
(26:29). The import of Jesus forward-looking statement can only be understood by reaching
back into the past. Several allusions74 will be considered, and then their significance summarized.
First, the last supper points back to the exodus. The last supper depicts Jesus and his disciples
reclining at table, celebrating the Passover (26:17-19). The Passover meal was instituted in the
deliverance of the Jews from Egypt, to remember that the Lord struck down all the firstborn of
Egypt while the Jews were saved by means of a blood sacrifice (Ex 12:1-14). The Lord did this
to make a distinction between Egypt and Israel (Ex 11:7), and the stress of the event was on the
remembrance of the sacrifice (Ex 12:26-27).
Second, the last supper points back to the inauguration of the Mosaic Covenant. Jesus
words this is my blood of the covenant echoes Exodus 24:8.75 After Israel was led out into the
wilderness, God covenanted with his people through Moses and they agreed to do all that the
LORD has spoken (Ex 19:8, 24:3, 7). To inaugurate this covenant, animals were slain and
sacrificed. Moses took the blood of the animals and threw it on the people and said, Behold the
73

Jonathan T. Pennington provides a helpful discussion on the many rich ideas within the gospel
accounts of the last supper, and identifies five interconnected nodes of meaning, (1) an enacted parable of Jesus
impending sacrificial death, (2) the fulfillment of the Passover and the new exodus, (3) the inauguration of the new
covenant, (4) community/identity formation, and (5) appetizer of the eschatological banquet, in The Lords Last
Supper in the Fourfold Witness of the Gospels, in The Lords Supper: Remembering and Proclaiming Christ until
He Comes, ed. Thomas Schreiner and Matthew Crawford, NAC Studies in Biblical Theology Vol. 10 (Nashville,
TN: B & H Publishing, 2010), 43-58.
74

Craig Blomberg provides a concise summary of additional allusions, Matthew, in Commentary on

the New Testament Use of the Old Testament, ed. G. K. Beale and D. A. Carson (Grand Rapids: Baker Academic,
2007), 90-91.
75

This is understood to be the primary allusion, see Carson, Matthew, 602; also France, The Gospel of

Matthew, 994.

20

blood of the covenant that the LORD has made with you (24:8). The disciples eating and
drinking with Jesus at the Passover also echoes the inauguration of the Mosaic Covenant, where
a select group of Israels leaders saw the God of Israel they beheld God, and ate and drank
(Ex 24:9, 11).
Third, the last supper points back to the promise of the new76 covenant. The mention
of covenant in tandem with forgiveness of sins brings to mind Jeremiah 31.77 The allusion is
strengthened all the more when considering the promise of drinking wine with the Messiah in the
Fathers kingdom. It must be noted that the Lord promised the new covenant over and against the
Mosaic covenant, which Israel was unable to keep (Jer 31:32).
Fourth, the last supper points back to the promise of the messianic banquet. This
happens through the future anticipation of Jesus in his concluding statement (Matt 26:29).
Drinking new the fruit of the vine in the Fathers kingdom cranks the catapult arm back,
launching us into texts such as Isaiah 25:6 where God hosts a banquet for his people.78
We now attempt to string together some of these allusions to paint the picture.
Drawing from the rich color of OT tradition, Jesus is presenting himself as the antitypical
Passover lamb, who transcends the inauguration of the Mosaic Covenant by inaugurating the
New Covenant.79 The bread and wine symbolized his body and blood,80 the breaking and
pouring81 of which symbolized his crucifixion and death. Whereas in the past judgment fell upon
76

Some manuscripts and patristic citations have inserted the word new to make the connection even
more explicit, but it is likely an addition influenced by Luke or Paul. See France, The Gospel of Matthew, 987n10.
77

Carson states, the passage from Jeremiah was almost certainly in Jesus mind, and refers to
Matthews use of Jeremiah in Matt 2:18 to show that Matthew interprets the coming of Jesus as the real end of the
exile and the inauguration of the new covenant, Matthew, 602.
78

Osborne, Matthew, 968; also Luz, Matthew 21-28, 382; France, The Gospel of Matthew, 995;
Johannes Behm sees the word new often used in connection with the messianic fulfillment and ultimate salvation,
, in Theological Dictionary of the New Testament, ed. Gerhard Kittel, Geoffrey W. Bromiley and Gerhard
Friedrich, vol. 3, electronic ed. (Grand Rapids, MI: Eerdmans, 1964-), 449. Nolland notes the proximity of chs. 2425 and the wedding banquet of 25:1-13, The Gospel of Matthew, 1085.
79
Carson writes, The exodus becomes a type of a new and greater deliverance; and as the people of
God in the OT prospectively celebrated in the first Passover their escape from Egypt, anticipating their arrival in the
Promised Land, so the people of God here prospectively celebrate their deliverance from sin and bondage,
anticipating the coming kingdom, Matthew, 603.
80

For a short summary on the history of interpretation on the issue of varying interpretations of is, see
Luz, Matthew 21-28, 374-78.
81
Luz indicates the blood poured out is indicative of a violent death, referencing LXX usage and Matt
23:35, Matthew 21-28, 380. Douglas J. Moo takes that into consideration but points out in

21

the lamb and upon Israels enemies for both the vindication of Gods name and the setting apart
of his people now Jesus undergoes divine judgment upon himself. Just as the exodus proved to
be an identity-forming event for Israel, this new exodus will be the identity-forming event for a
new people of God.82 Allusions to Isaiah 53 are also present,83 indicating both typological and
literal fulfillment of the Old Testament.84 In short, Jesus is pointing to himself as the fulfillment
of all OT expectation.85
How does the foreshadowing of the messianic banquet deepen our understanding of
the kingdom? We detect four ways. First, in the context of the new exodus, it points the
disciples to where Jesus is ultimately leading them. God as host comes full circle, Jesus is
leading his people into the promise land of Gods provision, where they will eat and live forever.
Second, it is a reminder that the kingdom of heaven is still an eschatological reality. Though
Jesus inaugurates the New Covenant with the shedding of his blood and brings forgiveness of
sins, the consummation of the kingdom (characterized by the feast to come) is not yet. The
expected coming of the Messiah, the Son of David is now broken into two comings, and there
will be aspects that are already, and other aspects not yet. The best is yet to come, here is but a
foretaste. Third, the reference to the eschatological feast demonstrates that it is the judgment
upon Christ which allows his people to banquet in joy. As we observed in the OT and
intertestamental literature, the banquet is accompanied by joy and judgment. In a Christological
twist the present meal showcases the judgment which will come is to be on Christ for the joy of
his people. Only then can people participate in the eschatological banquet to come.86
conjunction with is best understood as a conscious allusion to Isaiah 53:12 in The Old Testament in the
Gospel Passion Narratives (Sheffield, UK: Almond Press, 1983), 130-31.
82
It is important to note the context where the disciples are not celebrating with their families, but with
Jesus and one another.
83

Moo, The Old Testament in the Gospel Passion Narratives, 127-32; see also comments on note 79.

84

Osborne, Matthew, 969.

85
Pennington points out the continuity and discontinuity, Jesus is not merely another prophet or even
another Moses who is calling Gods people back to Sinai. He is taking up the foundational story and identity of
Israel and drawing it (and them) into His person and work as the eschatological fulfillment of all God promised,
The Lords Last Supper in the Fourfold Witness of the Gospels, 50-51.
86

This of course, does not rule out future judgment before the eschatological banquet. Because of what
Jesus has done, those who reject him will be judged with finality while those who come to faith participate in the
marriage supper of the Lamb (Rev 19:9).

22

The crucial and fifth contribution is that the kingdom of heaven is centered on Jesus. If
their eating and drinking now foreshadows the banquet later, Jesus is implicitly saying they
participate in the banquet by participating in him. Matthew doesnt give the institutionalizing
verses as does Luke so explicitly, so this may not be as much a Matthean emphasis as a
Eucharistic emphasis. But it can be understood by the disciples that participation in the heavenly
banquet is granted to them because they are now here, in front of the Messiah, participating in
him (symbolically through the bread and drink, as Jesus instructed). Jesus is not merely the
gateway to abundance, but he himself is the abundance they must feed on. This is key to
understanding the Christological import in regards to the messianic banquet. To summarize
Matthews use of the banquet in this passage, the forward-looking reference implies: (1) the
destination of the new exodus, (2) the feast of the kingdom is not yet consummated, (3) the
judgment of Christ is what allows for the joy of his people, and (4) the kingdom of the Father is
centered on Jesus himself. Reaching outside the Matthean context, the Messiah is not only to be
their host, but their joy. Johns gospel helps, whoever feeds on my flesh and drinks my blood
has eternal life (6:54), this is eternal life, that they know you the only true God, and Jesus
Christ whom you have sent (17:3). Jesus body broken, his blood poured out, is symbolized
through the bread and wine to make clear that they must receive him for the forgiveness of sins,
and to participate in the banquet of the Fathers kingdom.
Conclusion
A rich understanding develops from surveying the messianic banquet allusions in
Matthew. Detecting these allusions dont radically alter the interpretation of the passages, but
grants further clarity to Matthews overall message. Recalling the original question, what do we
gain by looking at Matthew with messianic banquet lens? The kingdom of heaven looks more
clearly to be a colorful mixture of Gentile and Jewish participation, joyful, abundant
participation at that. And both of these elements lead to the last. Our concluding thoughts must
see that what shines most brilliantly is the Christ-centered nature of the kingdom. The
eschatological banquet is inextricably bound up in the Messiah, it is rightly a messianic
banquet.87 The expectation of the OT Israelite to feast on the mountain of God comes to
87

The last reference to the messianic banquet is understandably in Revelation, where it is called the
marriage supper of the Lamb (Rev 19:9). Unthinkably, but amazingly, the Lamb who hosts is the very Lamb that
was slaughtered so that there could be a marriage supper.

23

fulfillment in the Messiah, but not merely at his coming, but at his self-giving. Only those who
feast on him will feast with him. There are other passages in Matthew yet to be surveyed in
detail, but the ones studied demonstrate that the messianic banquet brings out the centrality of
Christ in an exceptional way. The story of the centurion shows that Jesus is the door to the
banquet; one must have faith in him to participate. The miracle feedings demonstrates Jesus to be
the compassionate host/provider, the one who invites Jews and Gentiles alike and promises
abundant satisfaction. Last, and in no way the least, the last supper shows Jesus himself to be the
provision. When the lens of the messianic banquet is applied to Matthew, the glory of Jesus is
clearly seen.

24

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