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Commentary on Luke 14 verses 15–24
Here is another discourse of our Saviour's, in which he spiritualizes the feast he was invited to, which is another way of keeping up good discourse in the midst of common actions.
I. The occasion of the discourse was given by one of the guests, who, when Christ was giving rules about feasting, said to him, Blessed is he that shall eat bread in the kingdom of God (Luk 14:15), which, some tell us, was a saying commonly used among the rabbin.
1.But with what design does this man bring it in here? (1.) Perhaps this man, observing that Christ reproved first the guests and then the master of the house, fearing he should put the company out of humour, started this, to divert the discourse to something else. Or, (2.) Admiring the good rules of humility and charity which Christ had now given, but despairing to see them lived up to in the present degenerate state of things, he longs for the kingdom of God, when these and other good laws shall prevail, and pronounces them blessed who shall have a place in that kingdom. Or, (3.) Christ having mentioned the resurrection of the just, as a recompence for acts of charity to the poor, he here confirms what he said, "Yea, Lord, they that shall be recompensed in the resurrection of the just, shall eat bread in the kingdom, and that is a greater recompence than being reinvited to the table of the greatest man on earth." Or, (4.) Observing Christ to be silent, after he had given the foregoing lessons, he was willing to draw him in again to further discourse, so wonderfully well-pleased was he with what he said; and he knew nothing more likely to engage him than to mention the kingdom of God. Note, Even those that are not of ability to carry on good discourse themselves ought to put in a word now and then, to countenance it, and help it forward.
2.Now what this man said was a plain and acknowledged truth, and it was quoted very appositely now that they were sitting at meat; for we should take occasion from common things to think and speak of those heavenly and spiritual things which in scripture are compared to them, for that is one end of borrowing similitudes from them. And it will be good for us, when we are receiving the gifts of God's providence, to pass through them to the consideration of the gifts of his grace, those better things. This thought will be very seasonable when we are partaking of bodily refreshments: Blessed are they that shall eat bread in the kingdom of God. (1.) In the kingdom of grace, in the kingdom of the Messiah, which was expected now shortly to be set up. Christ promised his disciples that they should eat and drink with him in his kingdom. They that partake of the Lord's supper eat bread in the kingdom of God. (2.) In the kingdom of glory, at the resurrection. The happiness of heaven is an everlasting feast; blessed are they that shall sit down at that table, whence they shall rise no more.
II. The parable which our Lord Jesus put forth upon this occasion, Luk 14:16, etc. Christ joins with the good man in what he said: "It is very true, Blessed are they that shall partake of the privileges of the Messiah's kingdom. But who are they that shall enjoy that privilege? You Jews, who think to have the monopoly of it, will generally reject it, and the Gentiles will be the greatest sharers in it." This he shows by a parable, for, if he had spoken it plainly, the Pharisees would not have borne it. Now in the parable we may observe,
1.The free grace and mercy of God, shining in the gospel of Christ; it appears,
(1.)In the rich provision he has made for poor souls, for their nourishment, refreshment, and entertainment (Luk 14:16): A certain man made a great supper. There is that in Christ and the grace of the gospel which will be food and a feast for the soul of man that knows its own capacities, for the soul of a sinner that knows its own necessities and miseries. It is called a supper, because in those countries supper time was the chief feasting time, when the business of the day was over. The manifestation of gospel grace to the world was the evening of the world's day; and the fruition of the fulness of that grace in heaven is reserved for the evening of our day.
(2.)In gracious invitation given us to come and partake of this provision. Here is, [1.] A general invitation given: He bade many. Christ invited the whole nation and people of the Jews to partake of the benefits of his gospel. There is provision enough for as many as come; it was prophesied of as a feast for all people, Isa 25:6. Christ in the gospel, as he keeps a good house, so he keeps an open house. [2.] A particular memorandum given, when the supper time was at hand; the servant was sent round to put them in mind of it: Come, for all things are now ready. When the Spirit was poured out, and the gospel church planted, those who before were invited were more closely pressed to come in presently: Now all things are ready, the full discovery of the gospel mystery is now made, all the ordinances of the gospel are now instituted, the society of Christians is now incorporated, and, which crowns all, the Holy Ghost is now given. This is the call now given to us: "All things are now ready, now is the accepted time; it is now, and has not been long; it is now, and will not be long; it is a season of grace that will be soon over, and therefore come now; do not delay; accept the invitation; believe yourselves welcome; eat, O friends; drink, yea drink abundantly, O beloved."
2.The cold entertainment which the grace of the gospel meets with. The invited guests declined coming. They did not say flatly and plainly that they would not come, but they all with one consent began to make excuse, Luk 14:18. One would have expected that they should all with one consent have come to a good supper, when they were so kindly invited to it: who would have refused such an invitation? Yet, on the contrary, they all found out some pretence or other to shift off their attendance. This bespeaks the general neglect of the Jewish nation to close with Christ, and accept of the offers of his grace, and the contempt they put upon the invitation. It also intimates the backwardness there is in most people to close with the gospel call. They cannot for shame avow their refusal, but they desire to be excused: they all apo mias, some supply hōras, all straightway, they could give an answer extempore, and needed not to study for it, had not to seek for an excuse. Others supply gnōmēs, they were unanimous in it; with one voice. (1.) Here were two that were purchasers, who were in such haste to go and see their purchases that they could not find time to go to this supper. One had purchased land; he had bought a piece of ground, which was represented to him to be a good bargain, and he must needs to and see whether it was so or no; and therefore I pray thee have me excused. His heart was so much upon the enlarging of his estate that he could neither be civil to his friend nor kind to himself. Note, Those that have their hearts full of the world, and fond of laying house to house and field to field, have their ears deaf to the gospel invitation. But what a frivolous excuse was this! He might have deferred going to see his piece of ground till the next day, and have found it in the same place and plight it was now in, if he had so pleased. Another had purchased stock for his land. "I have bought five yoke of oxen for the plough, and I must just now go and prove them, must go and try whether they be fit for my purpose; and therefore excuse me for this time." The former intimates that inordinate complacency in the world, this the inordinate care and concern about the world, which keep people from Christ and his grace; both intimate a preference given to the body above the soul, and to the things of time above those of eternity. Note, It is very criminal, when we are called to any duty, to make excuses for our neglect of it: it is a sign that there are convictions that it is duty, but no inclination to it. These things here, that were the matter of the excuses, were, [1.] Little things, and of small concern. It had better become them to have said, "I am invited to eat bread in the kingdom of God, and therefore must be excused from going to see the ground or the oxen." [2.] Lawful things. Note, Things lawful in themselves, when the heart is too much set upon them, prove fatal hindrances in religion - Licitus perimus omnes. It is a hard matter so to manage our worldly affairs that they may not divert us from spiritual pursuits; and this ought to be our great care. (2.) Here was one that was newly married, and could not leave his wife to go out to supper, no, not for once (Luk 14:30): I have married a wife, and therefore, in short, I cannot come. He pretends that he cannot, when the truth is he will not. Thus many pretend inability for the duties of religion when really they have an aversion to them. He has married a wife. It is true, he that married was excused by the law from going to war for the first year (Deu 24:5), but would that excuse him from going up to the feasts of the Lord, which all the males were yearly to attend? Much less will it excuse from the gospel feast, of which the other were but types. Note, Our affection to our relations often proves a hindrance to us in our duty to God. Adam's excuse was, The woman that thou gavest me persuaded me to eat; this here was, The woman persuaded me not to eat. He might have gone and taken his wife along with him; they would both have been welcome.
3.The account which was brought to the master of the feast of the affront put upon him by his friends whom he had invited, who now showed how little they valued him (Luk 14:21): That servant came, and showed his lord these things, told him with surprise that he was likely to sup alone, for the guests that were invited, though they had had timely notice a good while before, that they might order their affairs accordingly, yet were now engaged in some other business. He made the matter neither better nor worse, but related it just as it was. Note, Ministers must give account of the success of their ministry. They must do it now at the throne of grace. If they see of the travail of their soul, they must go to God with their thanks; if they labour in vain, they must go to God with their complaints. They will do it hereafter at the judgment-seat of Christ: they shall be produced as witnesses against those who persist and perish in their unbelief, to prove that they were fairly invited; and for those who accepted the call, Behold, I and the children thou hast given me. The apostle urges this as a reason why people should give ear to the word of God sent them by his ministers; for they watch for your souls, as those that must give account, Heb 13:17.
4.The master's just resentment of this affront: He was angry, Luk 14:21. Note, The ingratitude of those that slight gospel offers, and the contempt they put upon the God of heaven thereby, are a very great provocation to him, and justly so. Abused mercy turns into the greatest wrath. The doom he passed upon them was, None of the men that were bidden shall taste of my supper. This was like the doom passed upon the ungrateful Israel, when they despised the pleasant land: God swore in his wrath that they should not enter into his rest. Note, Grace despised is grace forfeited, like Esau's birthright. They that will not have Christ when they may shall not have him when they would. Even those that were bidden, if they slight the invitation, shall be forbidden; when the door is shut, the foolish virgins will be denied entrance.
5.The care that was taken to furnish the table with guests, as well as meat. "Go" (saith he to the servants), "go first into the streets and lanes of the city, and invite, not the merchants that are going from the custom-house, nor the tradesmen that are shutting up their shops; they will desire to be excused (one is going to his counting-house to cast up his books, another to the tavern to drink a bottle with his friend); but, that you may invite those that will be glad to come, bring in hither the poor and the maimed, the halt and the blind; pick up the common beggars." The servants object not that it will be a disparagement to the master and his house to have such guests at his table; for they know his mind, and they soon gather an abundance of such guests: Lord, it is done as thou hast commanded. Many of the Jews are brought in, not of the scribes and Pharisees, such as Christ was now at dinner with, who thought themselves most likely to be guests at the Messiah's table, but the publicans and sinners; these are the poor and the maimed. But yet there is room for more guests, and provision enough for them all. "Go, then, secondly, into the highways and hedges. Go out into the country, and pick up the vagrants, or those that are returning now in the evening from their work in the field, from hedging and ditching there, and compel them to come in, not by force of arms, but by force of arguments. Be earnest with them; for in this case it will be necessary to convince them that the invitation is sincere and not a banter; they will be shy and modest, and will hardly believe that they shall be welcome, and therefore be importunate with them and do not leave them till you have prevailed with them." This refers to the calling of the Gentiles, to whom the apostles were to turn when the Jews refused the offer, and with them the church was filled. Now observe here, (1.) The provision made for precious souls in the gospel of Christ shall appear not to have been made in vain; for, if some reject it, yet others will thankfully accept the offer of it. Christ comforts himself with this, that, though Israel be not gathered, yet he shall be glorious, as a light to the Gentiles, Isa 49:5, Isa 49:6. God will have a church in the world, though there are those that are unchurched; for the unbelief of man shall not make the promise of God of no effect. (2.) Those that are very poor and low in the world shall be as welcome to Christ as the rich and great; nay, and many times the gospel has greatest success among those that labour under worldly disadvantages, as the poor, and bodily infirmities, as the maimed, and the halt, and the blind. Christ here plainly refers to what he had said just before, in direction to us, to invite to our tables the poor and maimed, the lame and blind, Luk 14:13. For consideration for the countenance which Christ's gospel gives to the poor should engage us to be charitable to them. His condescensions and compassions towards them should engage ours. (3.) Many times the gospel has the greatest success among those that are least likely to have the benefit of it, and whose submission to it was least expected. The publicans and harlots went into the kingdom of God before the scribes and Pharisees; so the last shall be first, and the first last. Let us not be confident concerning those that are most forward, nor despair of those that are least promising. (4.) Christ's ministers must be both very expeditious and very importunate in inviting to the gospel feast: "Go out quickly (Luk 14:21); lose not time, because all things are now ready. Call to them to come today, while it is called today; and compel them to come in, by accosting them kindly, and drawing them with the cords of a man and the bands of love." Nothing can be more absurd than fetching an argument hence for compelling men's consciences, nay, for compelling men against their consciences, in matters of religion: "You shall receive the Lord's supper, or you shall be fined and imprisoned, and ruined in your estate." Certainly nothing like this was the compulsion here meant, but only that of reason and love; for the weapons of our warfare are not carnal. (5.) Though many have been brought in to partake of the benefits of the gospel, yet still there is room for more; for the riches of Christ are unsearchable and inexhaustible; there is in him enough for all, and enough for each; and the gospel excludes none that do not exclude themselves. (6.) Christ's house, though it be large, shall at last be filled; it will be so when the number of the elect is completed, and as many as were given him are brought to him.
(app. Hom. in Ps. 37.) Not that the passion of anger belongs to the Divine substance, but an operation such as in us is caused by anger, is called the anger and indignation of God.
The holy agape is the sublime and saving creation of the Lord.…An agape is in reality heavenly food, a banquet of the Word. The agape, or love, “bears all things, endures all things, hopes all things. Love never fails.” “Blessed is he who eats bread in the kingdom of God.” The most unlikely of all downfalls is charity that does not fail to be thrown down from heaven to earth among all these dainty seasonings. Do you still imagine that I refer to a meal that will be destroyed? “If I distribute my goods to the poor and do not have love,” Scripture says, “I am nothing.” The whole law and the word depend on this love. If you love the Lord your God and your neighbor, there will be a heavenly feast in heaven. The earthly feast, as we have proved from Scripture, is called a supper. It is permeated with love yet is not identified with it but is an expression of mutual and generous good will.
"I have bought a field-and I have bought some oxen-and I have married a wife." And still He urges them: "I have sent unto you all my servants the prophets, rising early even before day-light.
It certainly is not the feast of him who never sent a messenger to warn-who never did a thing before towards issuing an invitation, but came down himself on a sudden-only then beginning to be known, when already giving his invitation; only then inviting, when already compelling to his banquet; appointing one and the same hour both for the supper and the invitation. But when invited, they excuse themselves. And fairly enough, if the invitation came from the other god, because it was so sudden; if, however, the excuse was not a fair one, then the invitation was not a sudden one.
They who have bought a piece of ground and reject or refuse the supper, are they who have taken other doctrines of divinity, but have despised the word which they possessed.
Our Lord had just before taught us to prepare our feasts for those who cannot repay, seeing that we shall have our reward at the resurrection of the just. Some one then, supposing the resurrection of the just to be one and the same with the kingdom of God, commends the above-mentioned recompense; for it follows, When one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
Oh, brothers and sisters, what a banquet that is! How great is the harmony and joy of those who eat at this heavenly table! They enjoy food that produces everlasting life, not that ordinary food which passes right on through the body. Who will be considered worthy to be in that group? Who is so blessed as to be called to and counted worthy of that divine feast? “Blessed is he who will eat bread in your kingdom.” Although he has been washed, even a person who has been judged worthy of this heavenly calling and has been sanctified by it can become unclean. How can he become unclean? “Counting as unclean the blood of the covenant by which he was sanctified and despising the Spirit of grace,” he hears the Lord say, “Friend, how did you get in here without wedding garments?”
But he says, I cannot come, because that the human mind when it is degenerating to worldly pleasures, is feeble in attending to the things of God.
He turned to the Gentiles from the careless scorn of the rich. He invites both good and evil to enter in order to strengthen the good and change the disposition of the wicked for the better. The saying that was read today is fulfilled, “Then wolves and lambs will feed together.” He summons the poor, the maimed and the blind. By this, he shows us either that handicaps do not exclude us from the kingdom of heaven and whoever lacks the enticements of sinning rarely offends, or that the Lord’s mercy forgives the weakness of sinners. Whoever glories in the Lord glories as one redeemed from reproach not by works but by faith.He sends them into the highways, because wisdom sings aloud in passages. He sends them to the streets, because he sent them to sinners, so that they should come from the broad paths to the narrow way that leads to life. He sends them to the highways and hedges. They, who are not busied with any desires for present things, hurry to the future on the path of good will. Like a hedge that separates the wild from the cultivated and wards off the attacks of wild beasts, they can distinguish between good and evil and extend a rampart of faith against the temptations of spiritual wickedness.
Thus it is that the worn out soldier is appointed to serve degraded offices, as he who intent upon things below buys for himself earthly possessions, can not enter into the kingdom of heaven. Our Lord says, Sell all that thou hast, and follow me.
It follows, And another said, I have bought five yoke of oxen, and I go to prove them.
Or marriage is not blamed; but purity is held up to greater honour, since the unmarried woman careth for the things of the Lord, that she may be holy in body and spirit, but she that is married careth for the things of the world. (1 Cor. 7:34.)
Or let us suppose that three classes of men are excluded from partaking of that supper, Gentiles, Jews, Heretics. The Jews by their fleshly service impose upon themselves the yoke of the law, for the five yoke are the yoke of the Ten Commandments, of which it is said, And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. (Deut. 4:13.) That is, the commands of the Decalogue. Or the five yoke are the five books of the old law. But heresy indeed, like Eve with a woman's obstinacy, tries the affection of faith. And the Apostle says that we must flee from covetousness, lest entangled in the customs of the Gentiles we be unable to come to the kingdom of Christ. (Eph. 5:3, Col. 3:5, Heb. 13:5, 1 Tim. 6:11.) Therefore both he who has bought a farm is a stranger to the kingdom, and he who has chosen the yoke of the law rather than the gift of grace, and he also who excuses himself because he has married a wife.
It follows, And the servant returned, and told these things to his Lord.
He invites the poor, the weak, and the blind, to show that weakness of body shuts out no one from the kingdom of heaven, and that he is guilty of fewer sins who lacks the incitement to sin; or that the infirmities of sin are forgiven through the mercy of God. Therefore he sends to the streets, that from the broader ways they may come to the narrow way.
Because then the proud refuse to come, the poor (Greg. Hom. 36.) are chosen, since they are called weak and poor who are weak in their own judgment of themselves, for there are poor, and yet as it were strong, who though lying in poverty are proud; the blind are they who have no brightness of understanding; the lame are they who have walked not uprightly in their works. But since the faults of these are expressed in the weakness of their members, as those were sinners who when bidden refused to come, so also are these who are invited and come; but the proud sinners are rejected, the humble are chosen. God then chooses those whom the world despises, because for the most part the very act of contempt recals a man to himself. And men so much the sooner hear the voice of God, as they have nothing in this world to take pleasure in. When then the Lord calls certain from the streets and lanes to supper, He denotes that people who had learnt to observe in the city the constant practice of the law. But the multitude who believed of the people of Israel did not fill the places of the upper feast room. Hence it follows, And the servant said, Lord, it is done as thou hast commanded, and yet there is room. For already had great numbers of the Jews entered, but yet there was room in the kingdom for the abundance of the Gentiles to be received. Therefore it is added, 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. When He commanded His guests to be collected from the wayside and the hedges, He sought for a rural people, that is, the Gentiles.
Or, He sends to the highways and about the hedges, because they are fit for the kingdom of God, who, not absorbed in the desire for present goods, are hastening on to the future, set in a certain fixed path of good will. And who like a hedge which separates the cultivated ground from the uncultivated, and keeps off the incursion of the cattle, know how to distinguish good and evil, and to hold up the shield of faith against the temptations of spiritual wickedness.
(ubi sup.) Now there were three excuses, of which it is added, The first said unto him, I have bought a piece of ground, and I must needs go and see it. The bought piece of ground denotes government. Therefore pride is the first vice reproved. For the first man wished to rule, not willing to have a master.
That man was carnal, and a careless hearer of the things which Christ delivered, for he thought the reward of the saints was to be bodily.
This man represents God the Father just as images are formed to give the resemblance of power. For as often as God wishes to declare His avenging power, He is called by the names of bear, leopard, lion, and others of the same kind; but when He wishes to express mercy, by the name of man. The Maker of all things, therefore, and Father of Glory, or the Lord, prepared the great supper which was finished in Christ.
For in these latter times, and as it were the setting of our world, the Son of God has shone upon us, and enduring death for our sakes, has given us His own body to eat. Hence also the lamb was sacrificed in the evening according to the Mosaic law. Rightly then was the banquet which was prepared in Christ called a supper.
That servant who was sent is Christ Himself, who being by nature God and the true Son of God, emptied Himself, and took upon Him the form of a servant. But He was sent at supper time. For not in the beginning did the Word take upon Him our nature, but in the last time; and he adds, For all things are ready. For the Father prepared in Christ the good things bestowed upon the world through Him, the removal of sins, the participation of the Holy Spirit, the glory of adoption. To these Christ bade men by the teaching of the Gospel.
But whom can we suppose these to be who refused to come for the reason just mentioned, but the rulers of the Jews, whom throughout the sacred history we find to have been often reproved for these things?
But with the rulers of the Jews who refused their call, as they themselves confessed, Have any of the rulers believed on him? (John 7:48.) the Master of the household was wroth, as with them that deserved His indignation and anger; whence it follows, Then the master of the house being angry, &c.
Thus it was that the master of the house is said to have been enraged with the chiefs of the Jews, and in their stead were called men taken from out of the Jewish multitude, and of weak and impotent minds. For at Peter's preaching, first indeed three thousand, then five thousand believed, and afterwards much people; whence it follows, He said unto his servant, Go out straightway into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. (Acts 2:41, 44.
"They began," it says, "all of them at once to make excuse," that is, as with one purpose, without any delay, they made excuse.… By senselessly giving themselves up to these earthly matters, they cannot see things spiritual. Conquered by the love of the flesh, they are far from holiness. They are covetous and greedy after wealth. They seek things that are below but make no account in the slightest degree of the hopes that are stored up with God. It would be far better to gain the joys of paradise instead of earthly fields and temporary furrows.
But what are we to do, we who see that what follows still happens among many? "And they all began at once to make excuse." God offers what ought to have been asked for; He wishes to give unasked what could scarcely have been hoped for even if He had deigned to grant it when asked, yet He is despised; He announces that the delights of eternal refreshment are prepared, and yet all together make excuse. Let us place before the eyes of our mind the least things, that we may be able to worthily weigh the greater. If some powerful man were to send to invite any poor person, what, brothers, I ask, what would that poor man do, except rejoice at that very invitation of his, give a humble response, change his garment, hasten to go as quickly as possible, lest another arrive at the banquet of the powerful man before him? Therefore a rich man invites, and a poor man hastens to come; we are invited to God's banquet, and we make excuses. But behold, amid these things I can estimate what your hearts answer to themselves. For perhaps in secret thoughts they say to themselves: We do not wish to make excuse, for we rejoice both to be called and to arrive at that banquet of heavenly refreshment.
Those who speak such things to you, their minds speak truth, if they do not love earthly things more than heavenly, if they are not occupied more with bodily matters than with spiritual. Hence here also the very cause of those making excuses is added, when it is immediately brought in: The first said: I have bought a farm, and I must go out and see it; I pray you, have me excused. What is designated by the farm except earthly substance? He went out therefore to see the farm who thinks only of external things on account of his substance.
(Hom. 36. in Evan.) Or he made a great supper, as having prepared for us the full enjoyment of eternal sweetness. He bade many, but few came, because sometimes they who themselves are subject to him by faith, by their lives oppose his eternal banquet. And this is generally the difference between the delights of the body and the soul, that fleshly delights when not possessed provoke a longing desire for them, but when possessed and devoured, the eater soon turns from satiety to loathing; spiritual delights, on the other hand, when not possessed are loathed, when possessed the more desired. But heavenly mercy recalls those despised delights to the eyes of our memory, and in order that we should drive away our disgust, bids us to the feast. Hence it follows, And he sent his servant, &c.
By this servant then who is sent by the master of the family to bid to supper, the order of preachers is signified. But it is often the case that a powerful person has a despised servant, and when his Lord orders any thing through him, the servant speaking is not despised, because respect for the master who sends him is still kept up in the heart. Our Lord then offers what he ought to be asked for, not ask others to receive. He wishes to give what could scarcely be hoped for; yet all begin at once to make excuse, for it follows, And they all began with one consent to make excuse. Behold a rich man invites, and the poor hasten to come. We are invited to the banquet of God, and we make excuse.
(ubi sup.) Or by the piece of ground is meant worldly substance. Therefore he goes out to see it who thinks only of outward things for the sake of his living.
(in Hom. 36. in Ev.) By the bodily senses also because they cannot comprehend things within, but take cognizance only of what is without, curiosity is rightly represented, which while it seeks to shake off a life which is strange to it, not knowing its own secret life, desires to dwell upon things without. But we must observe, that the one who for his farm, and the other who to prove his five yoke of oxen, excuse themselves from the supper of their Inviter, mix up with their excuse the words of humility. For when they say, I pray thee, and then disdain to come, the word sounds of humility, but the action is pride. It follows, And this said, I have married a wife, and therefore I cannot come.
(Hom. 36.) But although marriage is good, and appointed by Divine Providence for the propagation of children, some seek therein not fruitfulness of offspring, but the lust of pleasure. And so by means of a righteous thing may not unfitly an unrighteous thing be represented.
(in Hom. 36.) They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter. But very terrible is the sentence which comes next. For I say unto you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able.
But because some receive this bread by faith merely, as if by smelling, but its sweetness they loathe to really touch with their mouths, our Lord by the following parable condemns the dulness of those men to be unworthy of the heavenly banquet. For it follows, But he said unto him, A certain man made a great supper, and bade many.
The first said to him: I have bought a field, and I must go out and see it. I ask you, have me excused. What is meant by the field if not earthly wealth? Therefore, he goes out to see the field, who thinks only externally because of wealth.
And they all began to make excuses together. God offers what should have been asked for, without being asked He wants to give what could scarcely have been hoped for. Because He would deign to lavish when asked, He is despised when ready, He announces the delights of eternal refreshment, and yet all at once they make excuses. But some say: We do not want to excuse ourselves; for we indeed rejoice to be called and to arrive at that supper of heavenly refreshment. They truly say this, if they do not love earthly things more than heavenly ones, if they are not more occupied with bodily matters than with spiritual ones. From here also the very cause of those making excuses is added when it is immediately said:
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SUMMARY
Luke 14:18 recounts the immediate and unanimous refusal of the initially invited guests to a great supper, each offering a seemingly legitimate but ultimately self-serving excuse. This pivotal verse in Jesus' Parable of the Great Supper highlights the human tendency to prioritize worldly concerns and personal affairs over a generous divine invitation, setting the stage for the host's subsequent decision to invite others.
CONTEXT
Literary Context: This verse is an integral part of the Parable of the Great Supper, found in Luke 14:16-24. The parable itself is situated within a broader section of Luke's Gospel (chapters 9-19) where Jesus is journeying towards Jerusalem, teaching extensively about the nature of the Kingdom of God, discipleship, and the cost of following Him. Specifically, the parable is prompted by a guest's pious remark at a Sabbath meal, "Blessed is he that shall eat bread in the kingdom of God" (Luke 14:15). Jesus responds with this parable, directly addressing the true implications of entering God's Kingdom and the common human resistance to its invitation. The immediate context of the parable's beginning in Luke 14:16 establishes a generous host and a prepared feast, making the guests' excuses in Luke 14:18 all the more striking.
Historical & Cultural Context: In ancient Near Eastern and Roman cultures, invitations to banquets, especially grand ones, were highly significant social events. It was customary to send out two invitations: an initial one to gauge interest and allow guests to prepare, and a second, final summons when the meal was ready. To accept the first invitation and then decline the second, particularly with flimsy excuses, was a grave insult to the host, implying a disregard for his honor, generosity, and the importance of the occasion. Land ownership and business ventures were central to a man's status and livelihood, making the excuses of buying land, oxen, or marrying a wife culturally understandable as significant life events. However, the immediate and urgent need to "go and see" a newly bought field or "prove" new oxen, rather than deferring these activities for a short time to honor a host, would have been perceived as a clear indication of misplaced priorities and a deliberate snub.
Key Themes: Luke 14:18 contributes significantly to several key themes within the chapter and the broader Gospel. Firstly, it highlights the Nature of the Divine Invitation, portraying God's generous offer of salvation and fellowship as a lavish feast that requires a response. Secondly, it underscores the theme of Human Resistance and Misplaced Priorities, demonstrating how worldly concerns—even seemingly legitimate ones like business or family—can become idols that prevent people from accepting God's call. The collective and immediate nature of the excuses points to a widespread spiritual apathy or a lack of genuine desire for what God offers. This resonates with Jesus' teachings on the cost of discipleship and the need to prioritize the Kingdom above all else, as seen in passages like Luke 12:34 where Jesus teaches about the heart following one's treasure, and the call to follow Him without looking back in Luke 9:62. Finally, it foreshadows the Rejection of the Gospel by the "First Invited" (often interpreted as Israel) and the subsequent Inclusion of the Outcasts (Gentiles and marginalized people), a theme explicitly developed later in the parable in Luke 14:21-24.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Parable of the Great Supper, of which Luke 14:18 is a part, masterfully employs several literary devices. Symbolism is pervasive, with the host representing God, the great supper symbolizing the Kingdom of God and its blessings (salvation, fellowship, eternal life), and the invited guests representing those initially offered the divine invitation (often interpreted as Israel, or those who are outwardly religious but inwardly resistant). The "piece of ground" and other subsequent excuses symbolize worldly possessions, business, and family ties that can distract or deter individuals from accepting God's call. There is significant Irony in the guests' excuses: they are presented as legitimate and urgent, yet they are transparently flimsy in the face of such a grand and generous invitation. The "necessity" to see a field immediately, rather than attend a feast, highlights the irony of their misplaced values. The collective "one consent" also functions as a form of Hyperbole, emphasizing the shocking unanimity and widespread nature of the rejection, making the host's subsequent anger and alternative invitation more impactful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 14:18 serves as a profound theological statement about the nature of God's invitation and humanity's often-flawed response. It highlights that God's grace is freely offered, a lavish feast prepared, but that human beings, even those who seem outwardly privileged or religious, frequently reject this offer due to competing priorities. The excuses, while seemingly mundane, represent the myriad ways people allow worldly cares, material pursuits, and even legitimate relationships to take precedence over their spiritual calling and relationship with God. This verse underscores the spiritual danger of misplaced affections and the subtle, yet profound, insult of declining God's gracious invitation. It challenges us to examine what "excuses" we might be making in our own lives that prevent us from fully embracing God's will and participating in His Kingdom.
REFLECTION AND APPLICATION
Luke 14:18 provides a powerful mirror for self-examination, urging us to consider our own responses to God's invitations. Are we quick to make excuses when called to deeper commitment, service, or sacrifice? The "piece of ground" can represent anything that takes precedence over our relationship with God—our careers, hobbies, comforts, or even family, if they become ultimate priorities. The verse challenges us to discern what truly holds our heart's allegiance. God's invitation is not a burden but a joyous privilege, a feast prepared out of love. Our excuses, no matter how "reasonable" they seem, reveal a deeper spiritual apathy or a failure to grasp the immeasurable value of what God offers. True wisdom lies in recognizing the unparalleled worth of God's Kingdom and responding with eager acceptance, rather than polite refusal.
Questions for Reflection
FAQ
What is the significance of the guests' unanimous "one consent" in making excuses?
Answer: The phrase "with one consent" (ἀπὸ μιᾶς, apo mias) signifies a remarkable unanimity and immediate agreement among all the initially invited guests to decline the invitation. This collective refusal is highly significant because it underscores the widespread human tendency to reject God's gracious offer. It suggests that this is not an isolated incident of individuals with unique circumstances, but rather a pervasive spiritual condition where people prioritize their own affairs and worldly concerns over the divine invitation. It highlights a shared attitude of disinterest or even contempt for the host's generosity, making their subsequent exclusion from the feast in Luke 14:24 a just consequence.
Why were the excuses considered unacceptable, even if they seemed legitimate?
Answer: While the excuses (buying land, oxen, getting married) might seem legitimate in isolation, their unacceptability stems from several factors within the parable's context. Firstly, the cultural norm was to honor a second, final invitation to a grand feast; declining it was a grave insult. Secondly, the excuses themselves imply an immediate and unavoidable "necessity" (e.g., "I must needs go and see it"), which was likely an exaggeration. One could typically defer seeing a new field or proving oxen for a short time, or even bring a new spouse. The urgency expressed reveals a misplaced priority – these worldly matters were deemed more important than honoring the host and enjoying the feast. The excuses were not about genuine inability but about a lack of desire, a subtle form of spiritual apathy and a deliberate choice to prioritize self-interest over the host's generosity, as highlighted by Jesus' teaching about priorities in Matthew 6:33.
CHRIST-CENTERED FULFILLMENT
Luke 14:18, with its portrayal of rejected invitations, finds profound Christ-centered fulfillment in the person and work of Jesus. The host's lavish feast symbolizes the Kingdom of God, a divine reality inaugurated by Christ Himself. The "first invited" guests, who make excuses for not attending, represent those who were initially privileged to receive God's covenant promises—primarily Israel, and more broadly, all who hear the Gospel but reject it due to worldly preoccupations. Just as the guests rejected the host's generosity, so too was Jesus, the ultimate embodiment of God's invitation, rejected by many of His own people (as lamented in John 1:11). His teachings, miracles, and ultimately His sacrificial death on the cross, were the ultimate "feast" prepared for humanity. Yet, many chose their "pieces of ground" and worldly pursuits over the life He offered. This rejection, however, paved the way for the "poor, maimed, lame, and blind" to be invited from the streets and highways (Luke 14:21-23), foreshadowing the inclusion of Gentiles and the marginalized into God's Kingdom through faith in Christ (Romans 10:12-13). Jesus Himself is the "bread of life" and the "living water," the true sustenance of the feast (John 6:35; John 7:37-38). Thus, Luke 14:18 not only highlights human resistance but also magnifies the boundless grace of God in Christ, who extends His invitation to all, especially those whom the world deems unworthy, ensuring His house will be filled.