Think of how much jackassery would be either healed or bypassed if instead of taking shots at one another and making false assumptions about one another we instead invested the relational energy of sitting down to enjoy one another. This is the beauty of the table. It brings people together. The table also has a celebratory element. By sharing a meal together, you are celebrating the goodness of life. And ideally, you are celebrating the people there.
In Luke 14, Jesus told a parable about a party as he sat around a table with the Pharisees. They had invited him to dinner, but Jesus could see that these Pharisees were using their table like jackasses: they were trying to establish their own importance.
A party is meant to be a celebration. When you throw a party, what do you tend to celebrate? Is this a chance to curate everything in such a way that everyone sees how put together you are? What good taste you have? What a gracious host you are? Or are you genuinely celebrating something other than yourself?
And who do you want to have there?
The people you like. The people who are like you. The people you’re wanting to get to know better. Maybe the people who are just a little cooler than you but that you’re hoping will lend your event a little more credibility, make everyone else a little happier that they came. The people who will ensure your party is fun and perceived as successful.
Jesus’ approach is different: Invite those who could use a celebration. Those who aren’t on the top of everyone’s social list. The table is about bringing people together. Not lifting yourself above. The table is about celebrating relationships and the gifts God gives.
Søren Kierkegaard offers a challenge based on this parable. He asks: What if a man threw a party, but instead of inviting his friends he invited the poor and marginalized? How would he describe this event later on to his friends? Kierkegaard says this man is likely to describe the meal as a charitable gesture, but not as a party:
“However good the food which they received may have been, even if it had not merely been, like the food in the poor house, ‘substantial and edible,’ but really choice and costly, yes, even if they had had ten kinds of wine—the company itself, the organization of the whole, a certain lack, I know not what, would prevent calling such a thing a party.”
In other words, maybe you’re not above feeding the poor. But would you consider it a party? Is it charity or celebration? Kierkegaard is confident about what Jesus would call it:
Kierkegaard: “He who feeds the poor but will not call this feeding A PARTY sees in the poor and unimportant only the poor and unimportant. He who gives a party sees in them his neighbors.”
“So scrupulous is Christian equality and its use of language that it demands not only that you shall feed the poor—it requires that you shall call it a party.”
Feeding the poor is important. But what you’d call an event like this reveals your heart. A jackass is perfectly fine feeding the poor if it makes him look like a charitable person. That’s the kind of thing that raises a person’s status. But to call it a party is too much for a jackass. If it’s a party, then you’re celebrating these people, not just condescending to them. That’s the kind of thing that lowers a person’s status.
“He who feeds the poor but yet is not victorious over his own mind in such a way that he calls this feeding a party sees in the poor and unimportant only the poor and unimportant. He who gives a party sees in the poor and unimportant his neighbors—however ridiculous this may seem in the eyes of the world.”
So what is your table for? How do you use it? Is it an opportunity to bless others and bring people together? Or a chance to lift yourself up? Is it about your enjoyment of your own status? Or your enjoyment of the specific people God has placed around you?
Jackasses have tables too. But Jesus calls us to use our tables for something greater.
*My Kierkegaard quotations here are from the Hong translation of Works of Love (New York: Harper Perennial, 1962). Definitely read the whole thing, but this argument comes from pages 90-92. The Hongs use the word “feast,” but I have chosen to substitute “party” to better convey in today’s English the celebratory component Kierkegaard is addressing.