Luke 14:20

KJV

And another said, I have married a wife, and therefore I cannot come.

KJV (with Strong's)

And {G2532} another {G2087} said {G2036}, I have married {G1060} a wife {G1135}, and {G2532} therefore {G1223}{G5124} I cannot {G3756}{G1410} come {G2064}.

Complete Jewish Bible

Still another said, ‘I have just gotten married, so I can’t come.’

Berean Standard Bible

Still another said, ‘I have married a wife, so I cannot come.’

American Standard Version

And another said, I have married a wife, and therefore I cannot come.

Commentary

### SUMMARY
Luke 14:20 captures the third and final excuse offered by a guest who rejects a generous host's invitation to a great supper, stating, "I have married a wife, and therefore I cannot come." This verse is a crucial part of Jesus' Parable of the Great Supper, serving as a poignant illustration of how even legitimate earthly commitments, when prioritized above God's divine invitation, can become an obstacle to entering His kingdom and experiencing the fullness of His fellowship. It highlights the human tendency to make excuses for spiritual apathy or unwillingness, underscoring the urgency and significance of God's call.

### CONTEXT
* **Literary Context:** Luke 14:20 is embedded within the broader narrative of Jesus' journey towards Jerusalem, where He consistently teaches about the nature of the Kingdom of God and the demands of discipleship. The parable of the Great Supper ([Luke 14:16-24](/luke/14-16-24 "Luke 14:16-24 - The Parable of the Great Supper")) immediately follows Jesus' teaching on humility and the proper way to invite guests to a banquet, emphasizing the importance of inviting the poor, crippled, lame, and blind rather than those who can repay ([Luke 14:12-14](/luke/14-12-14 "Luke 14:12-14 - Inviting the Needy")). The parable itself is a direct response to a guest's pious remark about the blessedness of eating bread in the Kingdom of God ([Luke 14:15](/luke/14-15 "Luke 14:15 - Blessed is he who eats bread in the Kingdom of God")). This verse, specifically, presents the final and perhaps most relatable excuse, setting the stage for the host's indignant response and his subsequent command to invite the marginalized.
* **Historical & Cultural Context:** In ancient Jewish society, banquets were significant social events, symbolizing honor, fellowship, and celebration. Invitations were typically extended in two stages: an initial invitation to gauge interest, followed by a final summons when the meal was ready. To refuse the final summons, especially with flimsy excuses, was a grave insult to the host, implying a disregard for his generosity and status. While newly married men were indeed exempt from military service and certain public duties for a year ([Deuteronomy 24:5](/deuteronomy/24-5 "Deuteronomy 24:5 - Exemption for a Newly Married Man")), this exemption did not extend to social obligations like attending a feast. The excuses presented in the parable—buying land, buying oxen, and marrying a wife—were all legitimate life activities. However, the context implies they were used as pretexts for an underlying unwillingness to attend, revealing a deeper issue of misplaced priorities rather than genuine inability.
* **Key Themes:** Luke 14:20 contributes significantly to several key themes within Luke's Gospel and the broader biblical narrative. Firstly, it underscores the **generosity of God's invitation** to salvation and fellowship, often depicted as a feast or banquet ([Isaiah 25:6-9](/isaiah/25-6-9 "Isaiah 25:6-9 - The Messianic Banquet")). Secondly, it highlights the pervasive human tendency to **reject or delay a response to God's call** due to earthly preoccupations, even seemingly good ones. The excuses, though superficially reasonable, reveal a heart that prioritizes temporal comforts and commitments over eternal blessings. Thirdly, the parable, through this verse, emphasizes the **urgency of God's invitation**; the supper is ready, implying that the time for decision is now. Finally, it foreshadows the **rejection of God's initial invitation** by those who were expected to accept it (often interpreted as Israel's leadership) and the subsequent extension of the invitation to the marginalized and Gentiles, a recurring Lukan theme found in passages like [Luke 7:29-30](/luke/7-29-30 "Luke 7:29-30 - The Rejection of God's Purpose").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **another (Greek, _héteros'_):** This word signifies "another of a different kind" or "different." In the context of the parable, it subtly distinguishes this guest's excuse from the previous two. While the first two guests offered excuses related to business or property, this third guest's excuse pertains to a personal, relational commitment. The use of `héteros` might imply a qualitative difference in the nature of the excuse, perhaps suggesting a more intimate or deeply rooted attachment that prevents acceptance of the invitation.
* **married (Greek, _gaméō'_):** Derived from `gamos` (marriage), this verb means "to wed" or "to marry." It directly refers to the act of entering into a marital union. The guest's statement "I have married a wife" is a simple declaration of a significant life event. The word itself is neutral, but its placement here as an excuse highlights how even a divinely ordained institution like marriage, when elevated above God's call, can become an impediment.
* **cannot (Greek, _dýnamai'_):** This verb means "to be able," "to be possible," or "to have power." When combined with the negative particle `ou` (not), as it is here (`ou dynamai`), it translates to "I am not able" or "I cannot." While the guest states an inability, the parable's context strongly suggests this is not a literal physical impossibility but rather a lack of willingness or a choice to prioritize something else. The "cannot" is a reflection of a heart unwilling to shift its focus, rather than a genuine constraint.

#### Verse Breakdown
* **"And another said,"**: This clause introduces the third and final guest to offer an excuse for declining the supper invitation. The simple connective "And" (`kai`) links this response to the preceding ones, highlighting a pattern of rejection. The phrase "another said" underscores the distinct identity of this individual, yet groups him with the others in their shared refusal.
* **"I have married a wife,"**: This is the specific reason provided by the third guest. Marriage is a legitimate and honorable institution, often seen as a blessing. The guest presents this as a factual, unchangeable circumstance. On the surface, it appears to be a reasonable life event. However, in the context of the parable, it serves as an example of how even good and natural human relationships or commitments can become ultimate priorities, displacing God's primary call.
* **"and therefore I cannot come."**: This is the crucial consequence drawn by the guest from his marital status. The phrase "and therefore" (`kai dia touto`) indicates a logical deduction, implying that marriage inherently prevents his attendance. As discussed in the key word analysis, the "cannot" (`ou dynamai`) is presented as an inability, but the parable intends to expose it as a lack of desire or a misplaced priority. This part of the verse reveals the guest's true spiritual disposition: his commitment to his new marriage outweighs his perceived obligation or desire to attend the host's feast.

#### Literary Devices
The verse employs several significant literary devices. **Allegory** is central, as the entire parable functions as an extended metaphor for God's invitation to salvation and the Kingdom. The host represents God, the supper symbolizes the divine blessings and fellowship of the Kingdom, and the guests represent humanity. **Symbolism** is evident in the "wife" as a symbol of legitimate earthly attachments that, when idolized, can become spiritual impediments. The guest's "cannot come" is an instance of **irony**, as it presents a seemingly valid reason that, in the allegorical context, is exposed as a flimsy excuse for spiritual disinterest. This ironic justification highlights the human tendency to rationalize spiritual apathy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 14:20 powerfully illustrates the pervasive human tendency to prioritize earthly commitments—even good and legitimate ones—over God's urgent and generous invitation to His Kingdom. The guest's excuse, rooted in a new marriage, highlights how anything, when given ultimate allegiance, can become an idol that hinders one's response to divine grace. This refusal is not merely a social slight but a profound spiritual rejection, revealing a heart unwilling to forsake lesser goods for the supreme good of God's fellowship. The parable thus serves as a stark warning against spiritual complacency and the danger of allowing temporal attachments to eclipse eternal opportunities.

* [Deuteronomy 24:5](/deuteronomy/24-5 "Deuteronomy 24:5 - Exemption for a Newly Married Man"): This Old Testament law exempted a newly married man from military service for a year, providing a cultural backdrop for the guest's seemingly reasonable excuse, though the exemption did not apply to social invitations.
* [Matthew 22:5](/matthew/22-5 "Matthew 22:5 - Neglecting the Invitation"): In the parallel Parable of the Wedding Feast, some invited guests "made light of it and went their ways, one to his farm, another to his business," echoing the theme of prioritizing earthly affairs over the king's invitation.
* [Proverbs 9:1-6](/proverbs/9-1-6 "Proverbs 9:1-6 - Wisdom's Invitation"): This passage depicts Wisdom preparing a feast and sending out invitations, urging the simple to "forsake foolishness and live," paralleling God's gracious call to humanity.

### REFLECTION AND APPLICATION
Luke 14:20 serves as a profound mirror, inviting us to honestly examine our own lives and priorities. What "good things"—be it family, career, hobbies, social obligations, or even legitimate ministry—might inadvertently become our own "wife," "field," or "oxen" that prevent us from fully embracing God's call or serving Him with undivided attention? The parable is not a condemnation of marriage or other earthly responsibilities, but a piercing critique of allowing anything to usurp the rightful place of God in our lives. It challenges us to consider if our deepest commitments truly align with His will and His eternal invitation, urging us to cultivate a heart that is always ready and willing to respond to His summons, no matter the cost. It prompts us to ask whether we are truly prepared to participate in the great spiritual banquet, or if we are allowing earthly attachments to hold us back from the richness of God's fellowship and purpose.

#### Questions for Reflection
* **What are the "good things" in my life that, if not kept in proper perspective, could become an excuse for not fully following God?**
* **Am I truly unable to respond to God's call, or am I unwilling, disguised by seemingly legitimate reasons?**
* **How can I ensure that my priorities consistently reflect a primary commitment to God's Kingdom above all else?**
* **What immediate steps can I take to re-evaluate my commitments and ensure I am not delaying my response to God's ongoing invitation?**

### FAQ

**Does Luke 14:20 condemn marriage or suggest that married people cannot serve God?**

Answer: Absolutely not. Luke 14:20 does not condemn marriage, which is a divinely ordained and blessed institution (as seen in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The Institution of Marriage") and [Ephesians 5:31-33](/ephesians/5-31-33 "Ephesians 5:31-33 - Marriage as a Mystery")). The issue in the parable is not marriage itself, but the guest's *prioritization* of it to the exclusion of the host's urgent and generous invitation. The parable critiques any earthly commitment—whether marriage, business, or property—that becomes an ultimate priority, preventing one from responding to God's call. It's a warning against allowing even good things to become idols that hinder our relationship with God and our participation in His Kingdom. Many biblical figures and countless believers throughout history have served God faithfully while married.

### CHRIST-CENTERED FULFILLMENT
Luke 14:20, within the Parable of the Great Supper, finds profound Christ-centered fulfillment in Jesus Himself, who is both the ultimate Host and the embodiment of the divine invitation. The "great supper" symbolizes the Kingdom of God, made accessible through the redemptive work of Christ. Jesus, as the Son of God, came to earth to extend this invitation to all humanity, particularly those who were initially overlooked or deemed unworthy ([Luke 14:21-23](/luke/14-21-23 "Luke 14:21-23 - The Host's Command to Invite the Poor")). The excuses offered by the guests—including the one about marriage—represent the myriad ways people reject or delay their response to Christ's call to repentance and faith. Many, like those in the parable, prioritize their earthly comforts, relationships, or pursuits over the eternal life and abundant fellowship offered by Jesus. Yet, despite these rejections, Christ's invitation remains open, extended even to the "poor and crippled and blind and lame" ([Luke 14:21](/luke/14-21 "Luke 14:21 - The Host's Response to Rejection")), symbolizing those who recognize their spiritual need and embrace the grace freely offered through His sacrifice. Ultimately, the banquet of the Kingdom is fulfilled in the eschatological marriage supper of the Lamb ([Revelation 19:7-9](/revelation/19-7-9 "Revelation 19:7-9 - The Marriage Supper of the Lamb")), to which all are invited, but only those who prioritize Christ above all else will fully participate.

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.

Cross-References

Deuteronomy 24:5

¶ When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: [but] he shall be free at home one year, and shall cheer up his wife which he hath taken.

1 Corinthians 7:33

But he that is married careth for the things that are of the world, how he may please [his] wife.

Luke 18:29

And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,

Luke 18:30

Who shall not receive manifold more in this present time, and in the world to come life everlasting.

Luke 14:26

If any [man] come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.

Luke 14:28

For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have [sufficient] to finish [it]?

1 Corinthians 7:29

But this I say, brethren, the time [is] short: it remaineth, that both they that have wives be as though they had none;