Though it may be somewhat
disconnected, and though it may be a tenuous stretch, in reaching the
eighteenth chapter of Genesis, it should be noted with interest that Abraham,
the one that was blessed of the Creator God for the expressed purpose of
exemplifying divine blessing, “looked up and saw three men standing across from
him. When he saw them he ran from the entrance of the tent to meet them
and bowed low to the ground. He said, ‘My lord, if I have found favor in
your sight, do not pass by and leave your servant. Let a little water be
brought so that you may all wash your feet and rest under the tree. And
let me get a bit of food so that you may refresh yourselves since you have
passed by your servant’s home. After that you may be on your way.’”
(18:2-5).
It is further reported that “They
ate while he was standing near them under a tree” (18:8b). Though one
should not presume that Abraham washed the feet of his visitors, as this was
most likely performed by a servant, a kingdom-of-God-minded observer should be
unable to pass by such words without a contemplation of the washing of the
disciples’ feet that Jesus undertook before returning to the table where He
would speak of “the one who eats My bread” (John 13:18) before passing a piece
of bread to Judas.
While this action has naturally
become associated with Judas’ betrayal, the record of the Gospel of John only
makes this clear in retrospect. When Jesus gave Judas the bread and
accompanying instruction, “none of those present at the table understood why
Jesus said this to Judas. Some thought that, because Judas had the money
box, Jesus was telling him to buy whatever they needed for the feast, or to
give something to the poor” (13:28-29).
In keeping with the theme of
covenant bearers being identified with the meal table and with meal practice,
especially as it relates to the identifying practice of the messianic feast (as
highlighted in Luke 13:29 in a well-placed elaboration on the pronouncements of
prophets like Isaiah), and in-between the use of “non-Christian” (4:3) and
“Christian” (4:16), one should not be at all surprised to find Peter instructing
this church to “Show hospitality to one another without complaining”
(4:9). This is the language of conduct, deeds, and works. It is not
possible to escape the implications of the meal table here, as this is yet
another demand to contravene the existing customs of the table and of the
existing social constructs that would be on display.
This showing of hospitality,
without concern for social rank or honor, could be quite difficult to achieve,
as the corrupted nature reacts against such notions. This is where the
mysteriously transformative power of the Gospel is sorely needed, and where it
and its Spirit-empowered love is most visible and achieves its greatest
impact. It is as such considerations are made, letting the implications
sink deep into hearts and minds, that one is left with little wonder as to why
Jesus spent so much time at banqueting tables. Clearly, this is something
to which the culture, in His time, was attuned. Accordingly, the impact
of the table fellowship that Jesus displayed as He modeled out the messianic
banquet was significant. His followers seemed to have understood this
well, making it a major focal point of the life lived in accordance with
confession of Jesus as Messiah.
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