Banquet Invitations
In some parts of the East a custom of double invitations to an entertainment has been observed. Some time before the feast is to be served, an invitation is sent forth; and then, when the appointed time draws near, a servant is sent again, this time to announce that everything is ready. There are several examples of this custom in the Bible. Ahasuerus and Haman were invited by Esther to a feast, and then, when it was ready, the king’s chamberlains went to get Haman (Esther 5:8; 6:14). Another example is in the parable of the wedding of the king’s son. “The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that were bidden to the wedding” (Matthew 22:2, 3). Again, the parable of the great supper has this double invitation in it: “A certain man made a great supper, and bade many: And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready” (Luke 14:16, 17).
“Compelling” Guests to Attend
The following words of Christ’s parable need to be understood from an Oriental point of view: “And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled” (Luke 14:23). The usual brief invitation in America and the ready acceptance of it would be considered in the East entirely undignified. In the East the one invited must not at first accept but is expected rather to reject the invitation. He must be urged to accept. Although all the time he expects to accept, he must allow the one inviting him the privilege of “compelling him” to accept. It was thus that Lydia must have extended, and Paul and his companions must have finally accepted, hospitality. “If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us” (Acts 16:15). When one of the Pharisees invited Jesus to a meal, the Saviour did not at first accept the invitation, although He did go finally: “Now one of the Pharisees insisted that he take a meal with him” (Luke 7:36; A.T. Robertson, A Translation of Luke’s Gospel, George H. Doran Company, New York, 1923). All of this was in keeping with Oriental customs.
Posture While Eating at Feasts
The prophet Amos is the first sacred writer to refer to the custom of “stretching themselves upon their couches” when eating (Amos 6:4). By the time of Jesus, the Roman custom of reclining on couches at supper had been adopted in some Jewish circles. The Roman table and couches combined was called a triclinium. There were three couches which were located on the three sides of a square, the fourth side being left open, so that a servant could get on the inside to assist in serving the meal. The guest’s position was to recline with the body’s upper part resting on the left arm, the head raised, a cushion at the back, and the lower part of the body stretched out. The head of the second guest was opposite the breast of the first guest, so that if he wanted to speak to him in secret he would lean upon his chest.
This custom at a banquet table throws light on several passages from the four gospels. The apostle John asked Jesus a question while in this position at supper (John 13:23–25). In the story of the rich man and Lazarus, when Jesus said that “the beggar died, and was carried by the angels into Abraham’s bosom” (Luke 16:22), He doubtless meant to imply that he was reclining at a heavenly table next to Abraham where he could lean upon his breast. This is clear in the light of Christ’s description of that heavenly feast: “Many shall come from the east and the west; and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of heaven” (Matthew 8:11, A.R.V. margin). Also, this position of reclining at table explains how the woman could come during a dinner and take her position behind at the feet of Jesus and wash them (Luke 7:38).
Why Exclusion from a Feast was Considered to be so Terrible
Ancient banquets were usually held at night in rooms, which were brilliantly lighted, and anybody who was excluded from the feast was said to be cast out of the lighted room into “the outer darkness” of the night. In the teachings of Jesus, such exclusion is likened unto the Day of Judgment. “The children of the kingdom shall be cast out into outer darkness” (Matthew 8:12). “Bind him hand and foot, and take him away, and cast him into outer darkness” (Matthew 22:13). “And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth” (Matthew 25:30). This expression “outer darkness” takes on a new meaning, when it is realized what a dread the middle-Easterner has for the darkness of the night. In the East a lamp is usually kept burning all night. To sleep in the dark as the Westerner usually does would be a terrible experience to the Easterner. Because of this fear of the darkness, the Saviour could have chosen no more appropriate words than “outer darkness” to represent the future punishment of the unrighteous.
Places of Honor at the Table
When the Pharisees were invited to a banquet, they were very covetous of having the highest places of distinction at the table. Jesus condemned them for this proud spirit. He said concerning them: “They … love the chief place at feasts” (Matthew 23:6, ARV). When Jesus was guest at a meal in a Pharisee’s house, He told a parable, when He noticed how they sought the chief places at the table. Here is the parable as given by A. T. Robertson (Luke 14:8–10).
“When you are invited by anyone to a wedding feast, do not recline in the post of honor, lest one more honored than you be invited by him, and lest the man who invited you both come and say to you, ‘Make room for this man;’ and then you will begin with shame to take and keep the last place. But, when you are invited, go and recline in the last place, so that, when the man who has invited you comes, he will say to you, ‘Friend, come up much higher.’ Then you will have honor in the presence of all your fellow guests.”
In many native homes, one room has a higher floor, and in this room the guests of honor are assigned places, and those of less honor on the lower floor or level. A place of special honor would be on the right of the host, and the next highest place on his left. James and John asked for such positions in Christ’s kingdom (Mark 10:35–37). But Jesus advised guests to take the last place. Where was this place located? It was on the lower level and nearest the door. The guest who would take this humble place might be invited by the master of the house to take a place on a higher plane and farther from the door.
Excerpts from Manners and Customs of Bible Lands, 61–65, by Fred H. Wight (The Moody Bible Institute of Chicago, 1953).