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The Food Motif in Luke's Gospel: Serving Jesus' Purposes

The Gospel of Luke frequently uses food and meals as significant settings and metaphors to convey Jesus' teachings and purposes. Jesus is often depicted dining, particularly in the homes of Pharisees, which serves as a recurring motif throughout Luke's narrative [11]. These meals are not merely social occasions but are imbued with theological meaning, illustrating themes of salvation, fellowship, and the nature of the Kingdom of God.

One prominent example is the feeding of the five thousand, where Jesus instructs his disciples to feed the crowds, challenging them to demonstrate faith in God's provision [9]. This event, where Jesus breaks bread and gives it to his disciples to distribute, foreshadows the institution of the Lord's Supper [10]. The act of breaking bread is a recurring symbol, recalling both the miraculous feeding and the communion service [10].

The Lord's Supper itself, instituted by Jesus with his disciples, is a central meal in Christian tradition. It is described in Luke 22:19-20, where Jesus uses bread and wine as symbols of his body and blood, given for the forgiveness of sins [15]. This ordinance, also known as the Eucharist or "giving of thanks," was designed to commemorate Jesus' death [3, 4]. The unleavened bread of the Passover, which Jesus used, symbolized his death as the Passover lamb, paying for the sins of the world [15]. The institution of the Lord's Supper is a direct command for disciples to practice this in remembrance of his sacrifice [15].

Beyond these specific events, meals in Luke often serve as parables or opportunities for teaching. In Luke 14:1-24, a meal in the home of a Pharisee leader becomes the setting for Jesus' parables about humility and the great banquet, symbolizing the messianic banquet and God's salvation [10, 11]. This connection between meals and salvation is also evident in Isaiah 25:6-8, which speaks of a feast for all peoples [10].

The concept of food also extends to Jesus' own understanding of his mission. In John's Gospel, Jesus states, "My food is to do the will of Him who sent Me and to finish His work" (John 4:34) [1]. This highlights a spiritual understanding of sustenance, where obedience to God's will takes precedence over physical nourishment. This idea aligns with the broader theme of self-denial, which Jesus exemplified and called his followers to practice [6]. Self-denial involves controlling one's appetite and abstaining from worldly lusts, focusing instead on spiritual devotion [6].

The contrast between physical and spiritual nourishment is further illustrated in the story of Mary and Martha. When Martha is "busily employed in providing that portion of perishable food," Jesus commends Mary for choosing "that good part" of hearing his word [12]. Adam Clarke interprets this as Jesus indicating that a simple meal is sufficient for him and his disciples, whose true "meat and drink" is to do the will of their heavenly Father [12]. This emphasizes the priority of spiritual engagement over excessive concern for physical provisions.

Even after his resurrection, Jesus uses the act of eating to confirm his physical presence to his disciples. In Luke 24:43, Jesus eats before them, not out of necessity, but to convince them of his bodily resurrection [8]. This act serves as tangible proof, dispelling doubts and solidifying their faith.

The Old Testament background also informs the significance of food. Meat offerings, for instance, were composed of fine flour, seasoned with salt, mixed with oil and frankincense, and offered without leaven [5]. A portion was burnt as a memorial, while the rest belonged to the priest [5]. Animals like goats were considered clean and fit for food, and were also offered in sacrifice [7]. These ancient practices set a precedent for the symbolic use of food in religious contexts.

Thanksgiving, often associated with meals, is another related motif. Jesus himself set an example of giving thanks before eating, as seen in John 6:11 and Acts 27:35 [2]. This practice is commanded in scripture, with calls to offer thanksgiving to God through Christ in all circumstances [2].

The parable of the Prodigal Son in Luke 15:23 also features a significant meal: "And bring hither the fatted calf, and kill it." John Gill interprets the fatted calf as an allusion to Christ, who offered himself as a sacrifice for sin, pleasing to God and effective for its purpose [13]. The celebratory feast upon the son's return underscores themes of forgiveness, restoration, and joyous communion.

Jesus' teachings on food also touch upon moral distinctions. In Mark 7:14-23, Jesus explains that what goes into a person's mouth does not defile them, but what comes out of their heart does [14]. This teaching challenges traditional notions of clean and unclean foods, shifting the focus from external observances to internal moral purity [14]. The heart, as the seat of moral decision-making, is paramount [14].

Thus, in Luke's Gospel, food and meals are not merely incidental details but are integral to Jesus' ministry, serving as powerful vehicles for teaching, demonstrating his identity, establishing new covenants, and illustrating the nature of God's redemptive plan.

Sources

  1. John “John 4:34 (BSB) — Jesus explained, “My food is to do the will of Him who sent Me and to finish His work.”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Thanksgiving — Christ set an example of -- Mt 11:25; 26:27; Joh 6:11; 11:41. The heavenly host engaged in -- Re 4:9; 7:11,12; 11:16,17. Commanded -- Ps 50:14; Php 4:6. Is a good thing -- Ps 92:1. Should be offered To God. -- Ps 50:14. To Christ. -- 1Ti 1:12. Through Christ. -- Ro 1:8; Col 3:17; Heb 13:15. In the name of Christ. -- Eph 5:20. In behalf of ministers. -- 2Co 1:11. In private worship. -- Da 6:10. In public worship. -- Ps 35:18. In everything. -- 1Th 5:18. Upon the completion of great undertakings. -- Ne 12:31,40. Before taking food. -- Joh 6:11; Ac 27:35.”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Lord's Supper — (1 Cor. 11:20), called also "the Lord's table" (10:21), "communion," "cup of blessing" (10:16), and "breaking of bread" (Acts 2:42). In the early Church it was called also "eucharist," or giving of thanks (comp. Matt. 26:27), and generally by the Latin Church "mass," a name derived from the formula of dismission, Ite, missa est, i.e., "Go, it is discharged." The account of the institution of this ordinance is given in Matt. 26:26-29, Mark 14:22-25, Luke 22:19, 20, and 1 Cor. 11:24-26. It is not mentioned by John. It was designed, (1.) To commemorate t”
  4. Smith's Bible Dictionary “Smith's Bible Dictionary: Lords Supper — The words which thus describe the great central act of the worship of the Christian Church occur but in a single passage of the New Testament-- (1 Corinthians 11:20) + Its institution .--It was instituted on that night when Jesus and his disciples met together to eat the passover, (Matthew 26:19; Mark 14:16; Luke 22:13) (on Thursday evening, April 6, A.D. 30). It was probably instituted at the third cup (the cup of blessing) of the passover [see on [821]Passover], Jesus taking one of the unleavened cakes used at the feast and breaking it and giving it t”
  5. Smith's Bible Dictionary “Smith's Bible Dictionary: Meat Offering — The law or ceremonial of the meat offering is described in (Leviticus 2:1) ... and Levi 6:14-23 It was to be composed of fine flour, seasoned with salt and mixed with oil and frankincense, but without leaven; and it was generally accompanied by a drink offering of wine. A portion of it, including all the frankincense, was to be burnt on the altar as "a memorial;" the rest belonged to the priest; but the meat offerings offered by the priests themselves were to be wholly burnt. Its meaning appears to be exactly expressed in the words of David. (1 Chronic”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Goat, The — Clean and fit for food -- De 14:4,5. Offered in sacrifice -- Ge 15:9; Le 16:5,7. The male, best for sacrifice -- Le 22:19; Ps 50:9. First-born of, not redeemed -- Nu 18:17. Jews had large flocks of -- Ge 32:14; 1Sa 25:2. Most profitable to the owner -- Pr 27:26. Milk of, used as food -- Pr 27:27. The young of Called kids. -- Ge 37:31. Kept in small flocks. -- 1Ki 20:27. Fed near the shepherds' tents. -- Song 1:8. Not to be seethed in milk of mother. -- Ex 23:19. Offered in sacrifice. -- Le 4:23; 5:6. Offered at the passover. -- Ex 12:5; 2Ch 35:7. Consider”
  8. Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 24:43: eat before them--that is, let them see Him doing it: not for His own necessity, but their conviction.”
  9. Luke (Protestant academic) “Tyndale House on Luke 9:13: 9:13 You feed them: After their ministry of healing the sick and casting out demons, Jesus wanted the disciples to demonstrate faith in God’s ability to feed the crowds.”
  10. Luke (Protestant academic) “Tyndale House on Luke 24:30: 24:30 As they sat down to eat: The meal is a symbol of the messianic banquet and of the salvation that God is accomplishing (Isa 25:6-8; Luke 14:1-24). • Then he broke it and gave it to them: This action recalls the feeding of the 5,000 (9:16) and the institution of the Lord’s Supper (22:19).”
  11. Luke (Protestant academic) “Tyndale House on Luke 14:1: 14:1 in the home of a leader of the Pharisees: In the Gospel of Luke, Jesus is frequently seen dining.”
  12. Luke (Methodist/Wesleyan) “Adam Clarke on Luke 10:42: One thing is needful - This is the end of the sentence, according to Bengel. "Now Mary hath chosen, etc.," begins a new one. One single dish, the simplest and plainest possible, is such as best suits me and my disciples, whose meat and drink it is to do the will of our heavenly Father. Mary hath chosen that good part - That is, of hearing my word, of which she shall not be deprived; it being at present of infinitely greater importance to attend to my teaching than to attend to any domestic concerns. While thou art busily employed in providing that portion of perishin”
  13. Luke (Baptist/Reformed) “John Gill on Luke 15:23: And bring hither the fatted calf, and kill it,.... By which Christ is designed, in allusion to the calves offered in sacrifice, which were offered for sin offerings, and for peace offerings, and for burnt offerings; and were one of the sacrifices on the day of atonement: so Christ has offered up himself in soul and body, freely and voluntarily, in the room and stead of his people, an offering and sacrifice to God, of a sweet smelling savour; which is well pleasing to him, and effectual to the purposes for which it was offered, and therefore will never be repeated; and ”
  14. Mark (Protestant academic) “Tyndale House on Mark 7:14: 7:14-23 Jesus’ second argument against the Pharisees was a proverb that Jesus told the crowd. Later, in the privacy of a home, Jesus explained it to his disciples (7:17-23). It concerns moral distinctions about eating. Eating affects the digestive system, but moral issues involve the heart. The heart is a metaphor for the seat of moral decision making. How a person eats (with clean or unclean hands) or what a person eats (clean or unclean food) affects only the digestive tract, so it has no bearing on the moral issues of the soul. To help his later readers understan”
  15. Luke (Protestant academic) “Tyndale House on Luke 22:19: 22:19-20 Using the bread and cup as symbols of his body and blood, Jesus instituted the communion service that the disciples were to practice in remembrance of his death. • This is my body, which is given for you: The unleavened bread of the Passover symbolized Jesus’ death as the Passover lamb. His death would pay for the sins of the world (cp. 1 Cor 11:24-25).”
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