Luke 14:19

KJV

And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

KJV (with Strong's)

And {G2532} another {G2087} said {G2036}, I have bought {G59} five {G4002} yoke {G2201} of oxen {G1016}, and {G2532} I go {G4198} to prove {G1381} them {G846}: I pray {G2065} thee {G4571} have {G2192} me {G3165} excused {G3868}.

Complete Jewish Bible

Another said, ‘I’ve just bought five yoke of oxen, and I’m on my way to test them out. Please accept my apologies.’

Berean Standard Bible

Another said, ‘I have bought five yoke of oxen, and I am going to try them out. Please excuse me.’

American Standard Version

And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused.

Commentary

### SUMMARY
Luke 14:19 presents the second of three excuses offered by invited guests to a great supper, illustrating a common human tendency to prioritize worldly affairs over divine invitations. This particular guest, having recently acquired five yoke of oxen, claims the necessity of testing them as a reason to decline the host's urgent call. Within the broader Parable of the Great Supper, this excuse highlights the subtle yet profound ways legitimate earthly responsibilities can become spiritual distractions, leading to a missed opportunity for fellowship and blessing in God's kingdom.

### CONTEXT
* **Literary Context:** Luke 14:19 is an integral part of the [Parable of the Great Supper](/luke/14-16-24 "Luke 14:16-24 - The Parable of the Great Supper"), which Jesus recounts during a Sabbath meal at the home of a prominent Pharisee. This parable immediately follows Jesus' teachings on humility (urging guests to take lower seats) and hospitality (advising hosts to invite the poor, crippled, lame, and blind rather than those who can repay). The parable itself begins with a man preparing a lavish feast and inviting many. When the supper is ready, and servants are sent to gather the guests, they all begin to make excuses. The first guest cites a newly purchased field, the second (Luke 14:19) newly acquired oxen, and the third a new marriage. These excuses collectively underscore the parable's central message about misplaced priorities and the rejection of God's gracious invitation. The host's subsequent anger and decision to invite the marginalized from the streets and lanes (Luke 14:21) further develop the narrative, leading to the climactic statement that none of those originally invited would taste his supper (Luke 14:24).
* **Historical & Cultural Context:** In ancient Near Eastern culture, banquets were significant social events, often signifying honor, celebration, and community. Invitations were typically extended in two stages: an initial general invitation, followed by a second, specific summons when the meal was ready. To refuse the second invitation, especially with a flimsy excuse, was a grave insult to the host, implying a lack of respect and a devaluing of the relationship. The purchase of "five yoke of oxen" (ten animals in total) represented a substantial investment and a significant increase in agricultural capacity and wealth. Such an acquisition would be a major life event for a farmer, signifying prosperity and future productivity. However, the idea of "going to prove them" at the very moment the supper was ready suggests a prioritization of business over social obligation, and in the parable's spiritual context, a prioritization of worldly gain over the divine call. Oxen were vital for plowing and other farm work, making their testing a practical necessity, but the timing of this "necessity" is key to the parable's critique.
* **Key Themes:** Luke 14:19 contributes significantly to several overarching themes within the Parable of the Great Supper and Luke's Gospel. Firstly, it highlights the theme of **misplaced priorities**, demonstrating how even seemingly legitimate worldly concerns can overshadow God's urgent and gracious invitation. The guests' excuses, though practical on the surface, reveal a deeper spiritual apathy or a preference for material gain over fellowship with the host. This resonates with Jesus' warnings against materialism and serving two masters, as seen in [Luke 12:15](/luke/12-15 "Luke 12:15 - Beware of Covetousness") and [Matthew 6:24](/matthew/6-24 "Matthew 6:24 - No One Can Serve Two Masters"). Secondly, the verse underscores the **nature of God's invitation**—it is open, generous, and requires an immediate, decisive response. The host's readiness implies the urgency of the kingdom's call. Finally, it touches upon the theme of **exclusion due to rejection**, foreshadowing the consequence for those who continually refuse God's offer of salvation and fellowship, as explicitly stated in [Luke 14:24](/luke/14-24 "Luke 14:24 - Consequence of Refusal"). The parable thus serves as a powerful warning against spiritual complacency and the dangers of allowing earthly pursuits to hinder one's response to the divine summons.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **another (Greek, _héteros'_):** This word signifies "other" or "different," emphasizing that this is a distinct individual offering a unique excuse, yet one that falls into the same pattern of rejection as the previous guest. It highlights the widespread nature of the problem Jesus is addressing, not just an isolated incident.
* **to prove (Greek, _dokimázō'_):** This verb means "to test, examine, or ascertain the quality of something," and by implication, "to approve." In the context of oxen, it refers to the essential process of evaluating their suitability and strength for work. While a practical necessity, the timing of this "proving" in the parable reveals a prioritization of business over the urgent call of the host, symbolizing a preference for earthly matters over spiritual responsibilities.
* **excused (Greek, _paraitéomai'_):** This word means "to beg off, deprecate, decline, or shun." It conveys the act of seeking to be released from an obligation or invitation. The guest's request to be "excused" is not a polite request but a firm refusal, indicative of a lack of desire or willingness to participate in the feast, despite its significance.

#### Verse Breakdown
* **"And another said,"**: This phrase introduces the second of the three guests who offer excuses, signaling a continuation of the theme of refusal. The use of "another" (héteros) implies that this is a separate individual, but his response mirrors the first guest's, establishing a pattern of rejection.
* **"I have bought five yoke of oxen,"**: This clause reveals the specific worldly acquisition that serves as the basis for the guest's excuse. Five yoke of oxen (ten animals) represents a substantial and valuable investment, indicating a significant commitment to agricultural enterprise and a new level of prosperity. This detail grounds the parable in a relatable, everyday scenario for its original audience.
* **"and I go to prove them:"**: This explains the immediate action the guest claims he must undertake. "To prove them" (dokimázō) was a crucial step in animal husbandry, ensuring the oxen were fit for work. The guest presents this as an urgent and unavoidable task, implying it takes precedence over the host's invitation. This highlights the conflict between immediate practical needs and the call to fellowship.
* **"I pray thee have me excused."**: This is the direct request for dismissal. The phrase "have me excused" (paraitéomai) is a polite but firm refusal, indicating a lack of intention to attend the supper. It signifies the guest's decision to prioritize his personal business over the honor and joy of the feast, embodying the spiritual indifference or misplaced priorities that Jesus critiques.

#### Literary Devices
The verse employs several literary devices effectively. **Symbolism** is prominent, with the "five yoke of oxen" symbolizing significant worldly possessions, business ventures, or earthly responsibilities that can distract from spiritual matters. The act of "proving them" symbolizes the human tendency to be preoccupied with the security, development, or maintenance of material wealth. **Irony** is also present; the guests are invited to a joyous feast, a symbol of God's kingdom, yet they prioritize mundane tasks over this profound blessing. Their "legitimate" excuses are ironically revealed as foolish in the face of such a generous invitation. Furthermore, this verse functions as a crucial element within the larger **Parable** of the Great Supper, serving as a specific example that contributes to the broader allegorical message about humanity's response to God's kingdom invitation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 14:19 powerfully illustrates the human propensity to allow earthly pursuits, even legitimate ones, to eclipse the profound and urgent invitation of God's kingdom. The guest's excuse, rooted in the practical necessity of testing new oxen, highlights how material possessions and the demands of daily life can subtly yet effectively divert attention and commitment from spiritual matters. This parable serves as a timeless warning against spiritual complacency and the dangers of misplaced priorities, emphasizing that God's gracious offer of salvation and fellowship demands an immediate and wholehearted response. To prioritize the temporary over the eternal, or the tangible over the spiritual, ultimately results in exclusion from the divine banquet.

* [Matthew 22:5](/matthew/22-5 "Matthew 22:5 - Neglect of the Wedding Feast")
* [Philippians 3:7-8](/philippians/3-7-8 "Philippians 3:7-8 - Paul Counts All as Loss for Christ")
* [Hebrews 12:25](/hebrews/12-25 "Hebrews 12:25 - Do Not Refuse Him Who Speaks")

### REFLECTION AND APPLICATION
The second guest's excuse in Luke 14:19 serves as a poignant mirror for contemporary believers, urging us to honestly examine our own lives for "five yoke of oxen" that might be preventing us from fully embracing God's call or participating in His kingdom work. These are not necessarily evil things, but often good, necessary, or even desirable aspects of life—career advancement, financial security, personal hobbies, family obligations, or even ministry responsibilities—that can subtly become ultimate priorities, consuming our time, energy, and affection. The parable challenges us to recognize that while these earthly pursuits have their place, they must never take precedence over our relationship with God and our responsiveness to His divine invitations. It calls us to cultivate a spiritual discernment that recognizes the immense value and urgency of God's kingdom, prompting us to respond with immediate and joyful acceptance, rather than allowing the "proving" of our earthly possessions to delay or derail our spiritual journey. Our lives should reflect a clear prioritization of God's will and His kingdom, understanding that true fulfillment is found not in accumulating or securing earthly things, but in wholehearted devotion to Christ.

#### Questions for Reflection
* **What "oxen" or legitimate earthly responsibilities in my life currently demand so much attention that they might be hindering my full responsiveness to God's call?**
* **How can I cultivate a heart that prioritizes God's invitation and kingdom work above all other pursuits, even those that seem necessary or good?**
* **In what ways might I be making excuses, consciously or unconsciously, that prevent me from fully engaging in spiritual growth or service?**

### FAQ

**What is the significance of "five yoke of oxen" in this parable?**

Answer: The "five yoke of oxen" (ten oxen in total) signifies a substantial and valuable investment in the agrarian society of Jesus' time. It represents a significant acquisition of wealth and productive capacity for a farmer. The guest's excuse highlights that even large, legitimate, and seemingly urgent business ventures can become a distraction from God's invitation. It symbolizes how worldly possessions and the demands of maintaining or expanding them can consume one's focus and time, leading to the neglect of more profound spiritual matters. The point is not that owning oxen is wrong, but that prioritizing them over the host's urgent and gracious invitation is spiritually detrimental, as it represents a rejection of the kingdom's call.

**Was the guest's excuse truly legitimate, or was it just a polite refusal?**

Answer: From a purely practical standpoint, testing newly acquired oxen was a legitimate and necessary task for a farmer to ensure their suitability for work. However, in the context of the parable, the timing of this "necessity" – at the very moment the supper was ready – reveals it as an excuse rather than an unavoidable conflict. In ancient culture, a second invitation to a feast was an urgent summons, and to refuse it, especially for something that could likely be done at another time, was a grave insult to the host. Spiritually, it signifies a lack of desire or willingness to attend, masking a deeper apathy or misplaced priorities. Jesus uses these seemingly legitimate excuses to expose the heart's true allegiances, showing how even practical concerns can be prioritized over God's divine invitation to the kingdom, as seen in the ultimate consequence in [Luke 14:24](/luke/14-24 "Luke 14:24 - The Consequence of Refusal").

### CHRIST-CENTERED FULFILLMENT
The Parable of the Great Supper, and specifically the excuse offered in Luke 14:19, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. Jesus is the ultimate Host who graciously extends the invitation to the divine banquet, symbolizing the kingdom of God and eternal life. His coming into the world, His atoning sacrifice on the cross, and His resurrection constitute the "supper" that is now "ready" – a complete and perfect provision for salvation and fellowship with God. The "five yoke of oxen" represent the myriad earthly pursuits, material possessions, and worldly commitments that so often distract humanity from responding to Christ's call. Just as the invited guests prioritized their business over the feast, humanity frequently prioritizes temporal comforts and gains over the eternal life offered freely through Jesus. Yet, despite the rejection by those initially invited, Christ's invitation remains open, extended now to the "poor and crippled and blind and lame" (Luke 14:21), symbolizing all who recognize their spiritual need and embrace Him by faith. This highlights the universal scope of the Gospel and God's unwavering desire for all to come to the feast, ultimately fulfilled in the new covenant established through Christ's blood, which welcomes all who believe into the family of God and the eternal celebration of His kingdom, as prophesied in [Isaiah 25:6](/isaiah/25-6 "Isaiah 25:6 - The Lord's Feast for All Peoples") and ultimately realized in the [marriage supper of the Lamb](/revelation/19-9 "Revelation 19:9 - The Marriage Supper of the Lamb").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.