Luke 14:18

all began to make excuse--(Compare Mat 22:5). Three excuses, given as specimens of the rest, answer to "the care of this world" (Luk 14:18), "the deceitfulness of riches" (Luk 14:19), and "the pleasures of this life" (Luk 14:20), which "choke the word" (Mat 13:22 and Luk 8:14). Each differs from the other, and each has its own plausibility, but all come to the same result: "We have other things to attend to, more pressing just now." Nobody is represented as saying, I will not come; nay, all the answers imply that but for certain things they would come, and when these are out of the way they will come. So it certainly is in the case intended, for the last words clearly imply that the refusers will one day become petitioners.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk 14:18-20. And they all with one consent — Απο μιας is all that is in the original. It seems most natural to supply the ellipsis by the word γνωμης, consent, as our translators have done, an interpretation maintained by Beza and Wolfius. Began to make excuse — As if by mutual agreement they had all contrived to put a slight upon the entertainment, and to affront him that had kindly provided it, and invited them to partake of it. The first said, I have bought a piece of ground, &c., and another, I have bought five yoke of oxen — “It is a beautiful circumstance that our Lord here represents both these bargains as already made; so that going to see the farm and to prove the oxen that evening, rather than the next morning, was merely the effect of rudeness on the one hand, and of a foolish, impatient humour on the other; and could never have been urged, had they esteemed the inviter, or his entertainment. Accordingly, it is commonly found in fact, that men neglect the blessings and demands of the gospel, not for the most important affairs in life, with which they seldom interfere; but to indulge the caprice and folly of their own tempers, and to gratify the impulse of present passions, sometimes excited on very low occasions.” — Doddridge. Another said, I have married a wife, &c., I cannot come — “As the process of the parable represents a wise and good man offended with this excuse among the rest, we must suppose something either in the circumstance of receiving the message, or of appointing the time for entertaining company on his marriage, which implied a rude contempt of the inviter, and made the reply indecent. It was not necessary to descend to such particulars.” “If the first of the persons here invited had had so important an affair to transact as the purchasing of a farm, or the second the buying of five yoke of oxen, or the third the marrying of a wife, and if these affairs had come upon them unexpectedly, the very evening they had promised to spend at their rich neighbour’s house; but especially if these affairs could not have been delayed without missing the opportunity of doing them, their excuses would have been reasonable. But none of all these was the case. The farm and the oxen were already purchased, and the wife was married; so that the seeing of the farm, and the proving of the oxen, were pieces of unreasonable curiosity, which might easily have been deferred till next morning. And with respect to the new-married man’s pretending that he could not leave his wife for a few hours, it was such an excess of fondness as was perfectly ridiculous; not to mention that he ought to have thought of this, when the invitation was sent him the preceding day. Wherefore, their refusing so late to come to their rich friend’s supper, on such trifling pretences, was the height of rudeness, inasmuch as it implied the greatest disrespect to their friend, and contempt of his entertainment. No wonder, therefore, that he was very angry when his servant returned and brought him their answer.” — Macknight. We may observe, further, respecting these excuses, that the things which were the matter of them were not only little things, and of small concern, comparatively speaking, and things which might have been easily done at another time, which would not have interfered with this important invitation; but they, were lawful things. Each of the actions here alleged, in behalf of the refusal of these persons to attend the feast, was wholly lawful: there was nothing criminal in any of them. They were such as might well be, and are constantly done, in perfect consistency with embracing the gospel and its blessings. But these men rendered the things which were otherwise lawful and innocent, criminal and destructive by their abuse. And, while they were kept by means of them from the royal feast, they became the cause of their utter ruin. It was a wise saying of Judge Hale’s (see his Life) that “we are ruined by things allowed.” People’s trades and families, and the necessary avocations of life, by the too great anxiety wherewith they are pursued and regarded, become as powerful obstacles to the experience and practice of true religion, and as much prevent men’s eternal salvation, as grosser sins. We have proof of this every day: while men, engaged in pursuits otherwise laudable, by their too close attachment to them, withdraw their minds totally from God, and from heaven, and neglect that which to regard duly would forward and advantage even their temporal concerns. To provide for a family, to prosecute industriously and honestly the business of a man’s calling, to be faithful to his wife, and to take care of his children, are certainly high and commendable duties, enjoined by God, and amiable in the sight of men. But when these, or any of them, are loved and pursued with such attachment and intenseness as to prevent our complying with the gracious invitations of God; to alienate our minds from Christ and the gospel; to keep us from the due and regular discharge of our duly to our God and Redeemer; — then, how laudable soever our pursuits may be, how honest and upright soever our employments, truth it is, they will as certainly exclude us from the joys of our Lord, and his eternal feast; will as certainly draw down his wrath upon us, as if our neglect of him proceeded from any cause more criminal.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Luke

EXCUSES NOT REASONS

Luk 14:18.

Jesus Christ was at a feast in a Pharisee’s house. It was a strange place for Him-and His words at the table were also strange. For He first rebuked the guests, and then the host; telling the former to take the lower rooms, and bidding the latter widen his hospitality to those that could not recompense him. It was a sharp saying; and one of the other guests turned the edge of it by laying hold of our Lord’s final words: ‘Thou shalt be recompensed at the resurrection of the just,’ and saying, no doubt in a pious tone and with a devout shake of the head, ‘Blessed is he that shall eat bread in the Kingdom of God.’ It was a very proper thing to say, but there was a ring of conventional, commonplace piety about it, which struck unpleasantly on Christ’s ear. He answers the speaker with that strange story of the great feast that nobody would come to, as if He had said, ‘You pretend to think that it is a blessed thing to eat bread in the Kingdom of God, Why! You will not eat bread when it is offered to you.’

I dare say you all know enough of the parable to make it unnecessary for me to go over it. A great feast is prepared; invitations, more or less general, are sent out at first, everything is ready; and, behold, there is a table, and nobody to sit at it. A strange experience for a hospitable man! And so he sends his servants to beat up the unwilling guests, and, one after another, with more or less politeness, refuses to come.

I need not follow the story further. In the latter part of the parable our Lord shadows the transference of the blessings of the Kingdom to the Gentiles, outcasts as the Jews thought them, skulking in the hedges and tramping on the highways. In the first part He foreshadows the failure of His own preaching amongst His own people. But Jews and Englishmen are very much alike. The way in which these invited guests treated the invitation to this feast is being repeated, day by day, by thousands of men round us; and by some of ourselves. ‘They all, with one consent, began to make excuse.’

I. The first thing that I would desire you to notice is the strangely unanimous refusal.

The guests’ conduct in the story is such as life and reality would afford no example of. No set of people, asked to a great banquet, would behave as these people in the parable do. Then, is the introduction of such an unnatural trait as this a fault in the construction of narrative? No! Rather it is a beauty, for the very point of the story is the utter unnaturalness of the conduct described, and the contrast that is presented between the way in which men regard the lower blessings from which these people are represented as turning, and in which they regard the loftier blessings that are offered. Nobody would turn his hack upon such a banquet if he had the chance of going to it. What, then, shall we say of those who, by platoons and regiments, turn their backs upon this higher offer? The very preposterous unnaturalness of the conduct, if the parable were a true story, points to the deep meaning that lies behind it: that in that higher region the unnatural is the universal, or all but universal.

And, indeed, it is so. One would almost venture to say that there is a kind of law according to which the more valuable a thing is the less men care to have it; or, if you like to put it into more scientific language, the attraction of an object is in the inverse ratio to its worth. Small things, transitory things, material things, everybody grasps at; and the number of graspers steadily decreases as you go up the scale in preciousness, until, when you reach the highest of all, there are the fewest that want them. Is there anything lower than good that merely gratifies the body? Is there anything that the most of men want more? Are there many things lower in the scale than money? Are there many things that pull more strongly? Is not truth better than wealth? Are there more pursuers of it than there are of the former? For one man who is eager to know, and counts his life well spent, in following knowledge

‘Like a sinking star,

Beyond the furthest bounds of human thought,’

there are a hundred who think it rightly expended in the pursuit after the wealth that perishes. Is not goodness higher than truth, and are not the men that are content to devote themselves to becoming wise more numerous than those that are content to devote themselves to becoming pure? And, topmost of all, is there anything to be compared with the gifts that are held out to us in that great Saviour and in His message? And is there anything that the mass of men pass by with more unanimous refusal than the offered feast which the great King of humanity has provided for His subjects? What is offered for each of us, pressed upon us, in the gift of Jesus Christ? Help, guidance, companionship, restfulness of heart, power of obedience, victory over self, control of passions, supremacy over circumstances, tranquillity deep and genuine, death abolished, Heaven opened, measureless hopes following upon perfect fruition, here and hereafter. These things are all gathered into, and their various sparkles absorbed in, the one steady light of that one great encyclopaediacal word-Salvation. These gifts are going begging, lying at our doors, offered to every one of us, pressed upon all on the simple condition of taking Christ for Saviour and King. And what do we do with them? ‘They all, with one consent, began to make excuse.’

One hears of barbarous people that have no use for the gold that abounds in their country, and do not think it half as valuable as glass beads. That is how men estimate the true and the trumpery treasures which Christ and the world offer. I declare it seems to me that, calmly looking at men’s nature, and their duration, and then thinking of the aims of the most of them, we should not be very far wrong if we said an epidemic of insanity sits upon the world. For surely to turn away from the gold and to hug the glass beads is very little short of madness. ‘This their way is their folly, and their posterity approve their sayings.’

And now notice that this refusal may be, and often in fact is, accompanied with lip recognition of the preciousness of the neglected things. That Pharisee who put up the pillow of his pious sentiment-a piece of cant, because he did not feel what he was saying-to deaden the cannon-ball of Christ’s word, is only a pattern of a good many of us who think that to say, ‘Blessed is he that eateth bread in the Kingdom of God,’ with the proper unctuous roll of the voice, is pretty nearly as good as to take the bread that is offered to us. There are no more difficult people to get at than the people, of whom I am sure I have some specimens before me now, who bow their heads in assent to the word of the Gospel, and by bowing them escape its impact, and let it whistle harmlessly over. You that believe every word that I or my brethren preach, and never dream of letting it affect your conduct-if there be degrees in that lunatic asylum of the world, surely you are candidates for the highest place.

II. Now, secondly, notice the flimsy excuses.

‘They all, with one consent, began.’ I do not suppose that they had laid their heads together, or that our Lord intends us to suppose that there was a conspiracy and concert of refusal, but only that without any previous consultation, all had the same sentiments, and offered substantially the same answer. All the reasons that are given come to one and the same thing-viz. occupation with present interests, duties, possessions, or affections. There are differences in the excuses which are not only helps to the vividness of the narrative, but also express differences in the speakers. One man is a shade politer than the others. He puts his refusal on the ground of necessity. He ‘must,’ and so he courteously prays that he may be held excused. The second one is not quite so polite; but still there is a touch of courtesy about him too. He does not pretend necessity as his friend had done, but he simply says, ‘I am going’; and that is not quite so courteous as the former answer, but still he begs to be excused. The last man thinks that he has such an undeniable reason that he may be as brusque as he likes, and so he says, ‘I have married a wife, and therefore I cannot come’ and I do not make any apologies. So with varying degrees of apparent recognition of the claims of host and feast, the ground of refusal is set forth as possessions in two cases, and as affections in the third; and these so fill the men’s hearts and minds that they have no time to attend to the call that summons them to the feast.

Now it is obvious to note that the alleged necessity in one of these excuses was no necessity at all. Who made the ‘must’? The man himself. The field would not run away though he waited till to-morrow. The bargain was finished, for he had bought it. There was no necessity for his going, and the next day would have done quite as well as to-day; so the ‘must’ was entirely in his own mind. That is to say, a great many of us mask inclinations under the garb of imperative duties and say, ‘We are so pressed by necessary obligations and engagements that we really have not got any time to attend to these higher questions which you are trying to press upon us.’ You remember the old story. ‘I must live,’ said the thief. ‘I do not see the necessity,’ said the judge. A man says, ‘I must be at business to-morrow morning at half-past eight. How can I think about religion?’ Well, if you really must, you can think about it. But if you are only juggling and deceiving yourself with inclinations that pose as necessities, the sooner the veil is off the better, and you understand whereabouts you are, and what is your true position in reference to the Gospel of Jesus Christ.

But then let me, only in a word, remind you that the other side of the excuse is a very operative one. ‘I have married a wife, and therefore I cannot come.’ There are some of us around whom the strong grasp of earthly affections is flung so embracingly and sweetly that we cannot, as we think, turn our loves upward and fix them upon God. Fathers and mothers, husbands and wives, parents and children, remember Christ’s deep words, ‘A man’s foes shall be they of his own household’; and be sure that the prediction is fulfilled many a time by the hindrances of their love even more than by the opposition of their hatred.

All these excuses refer to legitimate things. It is perfectly right that the man should go and see after his field, perfectly right that the ten bullocks should be harnessed and tried, perfectly right that the sweetness of wedded love should be tasted and drunk, perfectly wrong that any of them should be put as a reason for not accepting Christ’s offer. Let us take the lesson that legitimate business and lawful and pure affections may ruin a soul, and may constitute the hindrance that blocks its road to God.

Brethren, I said that these were flimsy excuses. I shall have to explain what I mean by that in a moment. As excuses they are flimsy; but as reasons which actually operate with hundreds of people, preventing them from being Christians, they are not flimsy; they are most solid and real. Our Lord does not mean them as exhaustive. There are a great many other grounds upon which different types of character turn away from the offered blessings of the Gospel, which do not come within view of the parable. But although not exhaustive they are widely operative. I wonder how many men and women there are listening to me now of whom it is true that they are so busy with their daily occupations that they have not time to be religious, and of how many men, and perhaps more especially women, among us at this moment it is true that their hearts are so ensnared with loves that belong to earth-beautiful and potentially sacred and elevating as these are-that they have not time to turn themselves to the one eternal Lover of their souls. Let me beseech you, dear friends-and you especially who are strangers to this place and to my voice-to do what I cannot, and would not if I could, lay these thoughts on your own hearts, and ask yourselves, ‘Is it I?’

And then before I pass from this point of my discourse, remember that the contrariety between these duties and the acceptance of the offered feast existed only in the imagination of the men that made them. There is no reason why you should not go to the feast and see after your field. There is no reason why you should not love your wife and go to the feast. God’s summons comes into collision with many wishes, but with no duties or legitimate occupations. The more a man accepts and lives upon the good that Jesus Christ spreads before him, the more fit will he be for all his work, and for all his enjoyments. The field will be better tilled, the bullocks will be better driven, the wife will be more wisely, tenderly, and sacredly loved if in your hearts Christ is enthroned, and whatsoever you do you do as for Him. It is only the excessive and abusive possession of His gifts and absorption in our duties and relations that turns them into impediments in the path of our Christian life. And the flimsiness of the excuse is manifest by the fact that the contrarity is self-created.

III. Lastly, note the real reason.

I have said that as pretexts the three explanations were unsatisfactory. When a man pleads a previous engagement as a reason for not accepting an invitation, nine times out of ten it is a polite way of saying, ‘I do not want to go.’ It was so in this case. How all these absolute impossibilities, which made it perfectly out of the question that the three recreants should sit down at the table, would have melted into thin air if, by any chance, there had come into their minds a wish to be there! They would have found means to look after the field and the cattle and the home, and to be in their places notwithstanding, if they had wanted. The real reason that underlies men’s turning away from Christ’s offer is, as I said in the beginning of my remarks, that they do not care to have it. They have no inclinations and no tastes for the higher and purer blessings.

Brother, do not let us lose ourselves in generalities. I am talking about you, and about the set of your inclinations and tastes. And I want you to ask yourself whether it is not a fact that some of you like oxen better than God; whether it is not a fact that if the two were there before you, you would rather have a good big field made over to you than have the food that is spread upon that table.

Well then what is the cause of the perverted inclination? Why is it that when Christ says, ‘Child, come to Me, and I will give thee pardon, peace, purity, power, hope, Heaven, Myself,’ there is no responsive desire kindled in the heart? Why do I not want God? Why do I not care for Jesus Christ? Why do the blessings about which preachers are perpetually talking seem to me so shadowy, so remote from anything that I need, so ill-fitting to anything that I desire? There must be something very deeply wrong. This is what is wrong, your heart has shaken itself loose from dependence upon God; and you have no love as you ought to have for Him. You prefer to stand alone. The prodigal son, having gone away into the far country, likes the swine’s husks better than the bread in his father’s house, and it is only when the supply of the latter coarse dainty gives out that the purer taste becomes strong. Strange, is it not? but yet it is true.

Now there are one or two things that I want to say about this indifference, resulting from preoccupation and from alienation, and which hides its ugliness behind all manner of flimsy excuses. One is that the reason itself is utterly unreasonable. I have said the true reason is indifference. Can anybody put into words which do not betray the absurdity of the position, the conduct of the man who says, ‘I do not want God; give me five yoke of oxen. That is the real good, and I will stick by that.’ There is one mystery in the world, and if it were solved everything would be solved; and that mystery is that men turn away from God and cleave to earth. No account can be given of sin. No account can be given of man’s preference for the lesser and the lower; and neglect of the greater and the higher, except to say it is utterly inexplicable and unreasonable.

I need not say such indifference is shameful ingratitude to the yearning love which provides, and the infinite sacrifice by which was provided, this great feast to which we are asked. It cost Christ pains, and tears, and blood, to prepare that feast, and He looks to us, and says to us, ‘Come and drink of the wine which I have mingled, and eat of the bread which I have provided at such a cost.’ There are monsters of ingratitude, but there are none more miraculously monstrous than the men who look, as some of us are doing, untouched on Christ’s sacrifice, and listen unmoved to Christ’s pleadings.

The excuses will disappear one day. We can trick our consciences; we can put off the messengers; we cannot deceive the Host. All the thin curtains that we weave to veil the naked ugliness of our unwillingness to accept Christ will be burnt up one day. And I pray you to ask yourselves, ‘What shall I say when He comes and asks me, “Why was thy place empty at My table”?’ ‘And he was speechless.’ Do not, dear brethren, refuse that gift, lest you bring upon yourselves the terrible and righteous wrath of the Host whose invitation you are slighting, and at whose table you are refusing to sit.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

14:18 they all began making excuses: All such excuses would have been a great affront to the host, who had made a great investment in this important social event. These guests had previously accepted the invitation, and all of their excuses were weak. Clearly, they just didn’t want to attend the banquet. • I have just bought a field and must inspect it: No one would buy a field without first inspecting it.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 14:18. Ἤρξαντο, they began) Previously they had professed for their part to be in a state of expectation [waiting for the call to be given].—ἀπὸ μιᾶς) ‘Elliptical,’ says Camerarius, who adds, “ἀπὸ μιᾶς, viz. γνώμης, with one consent or mind (with unanimity); or ἀπὸ μιᾶς παραιτήσεως (with one declining), i.e. they all alike began to decline the invitation. So almost similarly in Iliad βʼ, εἴγε ποτʼ ἔσγε μιάν βουλεύσομεν, namely, supplying βουλὴν, if ever we shall deliberate with unity of counsel among us: and so elsewhere, οὐχ ὁσιή, κταμένοισιν ἐτʼ ἀνδράσιν εὐχετάασθαι, namely, εὐχή, the vaunting is not pious wherewith one vaunts over the dead. And in Psalms 26, μιὰν ᾐτησάμην παρὰ τοῦ Κυρίου, namely, αἴτησιν; and in Psalms 57, εὐθείας κρίνετε υἱοὶ τῶν ἀνθρώπων, namely, κρίσεις.” [—παραιτεῖσθαι, to make excuse) “To buy a piece of ground,” etc., are things not bad in themselves; but it is bad to be entangled and encumbered by such things, and to make as our pretext necessity in the case of earthly things combined with (alleged) impossibility (Luk 14:26, οὐ δύναμαι ἐλθεῖν, I cannot come) in the case of spiritual things.—V. g.—αὐτῷ, to Him) who had prepared the banquet.—V. g.]—ἄγρον, a field [piece of ground]) In this verse there is implied a farm, in the following verse, trafficking, merchandise. Comp. Mat 22:5 [They went their ways, one to his farm, another to his merchandise]. The verb, ἠγόρασα, I have bought, repeated in both cases, Luk 14:18-19, implies eagerness to make gain, as is the usual feeling whilst the transaction is still recent. To a worldly man when he is made sensible of the Divine call, all vain things are new and sweet.—[ἠγόρασα, I have bought) It is profitable to allege on the opposite side as a ground for denying the world, another and very different purchase of a field (the Gospel-field containing the pearl of great price), Mat 13:44, another kind of plowing (the Gospel-plow), Luk 9:62, in fine, another espousal (viz. to Christ), 2Co 11:2.—V. g.]—ἔχω ἀνάγκην, I must needs, I feel it necessary) Often there meet together the most acceptable seasons of grace, and the most urgent calls of worldly business. This man makes as his pretext a feigned necessity: The second, a mere inclination after other things, Luk 14:19, πορευόμαι, I go; The third, Luk 14:20, a perverse allegation of impossibility, I cannot come. This last one declares expressly that he cannot; the two former declare that they will not, but use a courteous formula of apology. The holy hatred (μισεῖ τὸν πατέρα αὐτοῦ) spoken of in Luk 14:26 [if they had felt it] could have healed them all of their excuses. However the variety in their modes of rejecting the invitation lay not so much in their state of mind [which was the same in all three] as in the objects on which their rejection of it rested, “the piece of land,” “the oxen,” “the wife.” Comp. Matt. l. c.—ἐρωτῶ, I beg, I pray, thee) A most unworthy and wretched prayer (request) whereby the kingdom of God is refused.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_14:18-20. Ἤρξαντο] brings into prominence the beginning as a striking contrast to what has gone before. Comp. Fritzsche, ad Matth. p. 541.

ἀπὸ μιᾶς] Utut enim diversas causas adferant, in eo tamen conveniunt, quod sua praetexant negotia, Calovius. On the adverbial use of ἀπὸ μιᾶς, comp. ἀπὸ τῆς ἴσης (Thuc. i. 15. 3), ἀπʼ εὐθείας (Plut. Symp. i. 4. 8), ἐξ ὀρθῆς (Polyb. xv. 27), διὰ πάσης (Thucyd. i. 14. 3), and many others. It may be explained on the principle that the prepositions which originally express concrete local relations, come in time to denote the more abstract relations of mode; see especially, Lobeck, Paralip. p. 363.

παραιτεῖσθαι] to deprecate; praying to excuse, 2Ma_2:31; Act_25:11, and elsewhere; and see Wetstein and Held, ad Plut. Timoleon, p. 496.

καὶ ἔχω ἀνάγκην κ.τ.λ.] not as though he had bought the estate without seeing it (Wetstein, de Wette, and others), which is unnatural, even if a recommendation of it on the part of others, and the like, is supposed; but because even after a completed purchase there is the natural necessity to make a proper inspection of ones new possession in order to become acquainted with it, to make further arrangements, and the like. The excuses are therefore not in themselves absurd, which, according to Lange, L. J. II. 1, p. 376, must be the intention in order to represent the vehement confusedness.

ἔχε με παρῃτ.] have me as one who is begged off; not a Latinism (Kuinoel, Bleek, and many older commentators), nor to be interpreted: regard me as one, etc. (Kypke), but ἔχειν τινα, with an added accusative of a substantive, participle, or adjective, expresses the relation of possession according to a special quality. Comp. Xen. Cyrop. iii. 1. 35: οὐ θαῤῥοῦντά με ἕξεις; Ages. vi. 5 : τούς γε μὴν πολεμίους εἶχε ψέγειν μὲν οἰ δυναμένους, κ.τ.λ.; 2Ma_15:36; 3Ma_7:21. See also on Mat_14:5. Hence: Place thyself in such wise to me that I am an excused person; let me be to thee an excused person, i.e. according to the meaning: accept my apology.

Luk_14:19. πορεύομαι] Already in idea he is just going forth.

Luk_14:20. Hic excusator, quo speciosiorem et honestiorem videtur habere causam, eo est ceteris importunior, Bengel. On the excuse itself, comp. Deu_24:5; Hom. Il. ii. 231; Herod. i. 36, where Croesus declines for his son the Mysian proposal for a hunting expedition: νεόγαμός τε γάρ ἐστι καὶ ταῦτά οἱ νῦν μέλει. 1Co_7:33 is to the point.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 14:18 . ἀπὸ μιᾶς (supply γνώμης , ψυχῆς , ὥρας , or some such word implying with one mind, or at one time, or in the same manner, here only in Greek literature), with one Consent. παραιτεῖσθαι : not to refuse, but in courteous terms to excuse themselves. ὁ πρῶτος , the first; of three, simply samples, by no means exhausting the list of possible excuses. ἀγρὸν ἠγόρασα : a respectable excuse, by no means justifying absence, but excellently exemplifying preoccupation, the state of mind common to all. A man who has purchased a farm is for a while very much taken up with it and makes himself very busy about it; everything else for the moment secondary. ἔχω ἀνάγκην : no fewer than three Latinisms have been found in this sentence; this, the use of ἐρωτῶ in the sense of rogo , and ἔχε με παρῃτημένον (Grotius). But parallels can be found in Greek authors for the first. Kypke cites an instance of the second from Josephus. The third, if not a Latinism (Meyer and J. Weiss say no, Schanz and Hahn yes), is at least exactly = excusatum me habeto .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

As of set purpose, and a thing agreed upon before, for though they allege several causes, yet all of them agree in this, that they have their excuses, that they may not come to supper.

The most part even of them to whom God hath revealed himself are so mad, that such helps as they have received of God, they willingly turn into lets and hindrances.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(18) They all with one consent . . .—The Greek phrase, as the italics show, is elliptical; but the English idiom expresses its meaning whether we take the omitted noun to be “voice,” or “consent” or “mind.”

To make excuse.—To beg off would, perhaps, be too colloquial, but it exactly expresses the force of the Greek verb.

I have bought a piece of ground.—The Greek noun implies a little more than the English—better, perhaps, a farm (see Notes on Mar_6:36); and the tense in each case is strictly one in which a man naturally speaks of the immediate past—“I bought but now.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. with one consent] i.e. apo mias gnomes; or ‘with one voice,’ if we understand phones.

to make excuse] The Greek word is the exact equivalent of our ‘to beg off.’ The same fact is indicated in Joh_1:11; Joh_5:40, and in the “ye would not” of Luk_13:34; and the reason is the antipathy of the natural or carnal man (ὁ ψυχικὸς) to God, Joh_15:24.

have me excused] The original is consider me as having been excused. The very form of the expression involves the consciousness that his excuse of necessity (ἀνάγκην ἔχω) was merely an excuse. There is, too,

an emphasis on the me—“excusatum me habeas”—it may be the duty of others to go; I am an exception.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And another said, I have bought five yoke of oxen,.... To plough the field with,

and I go to prove them: this also being at, or near evening, was an unsuitable time to go into the field with yokes of oxen to try them, how they would draw the plough, and work in the field; the morning would have been a much more proper time:

I pray thee have me excused; to the master of the feast: this man represents also the carnal and worldly Jews, who preferred temporal things before spiritual.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

Ver. 18. I have bought, &c.] Licitis perimus omnes. It is ordained that all die. More die by food than by poison. Cavete, latet anguis in herba. Beware, a snake lies hidden in the food.What more lawful than a farm? what more honourable of all pleasures than marriage? But these men had not so much bought their farms, &c., as were sold to them: not so much married wives, as were married to them. Uxori nubere nolo meae, I refuse to be married to my wife. Martial.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I have bought a piece of ground - Perhaps he had purchased it on condition that he found it as good as it had been represented to him.

I must needs go - I have necessity, or am obliged to go and see it; possibly pleading a contract or an agreement that he would go soon and examine it. However, we may learn from this that sinners sometimes plead that they are under a “necessity” to neglect the affairs of religion. The affairs of the world, they pretend, are so pressing that they cannot find time to attend to their souls. They have no time to pray, or read the Scriptures, or keep up the worship of God. In this way many lose their souls. God cannot regard such an excuse for neglecting religion with approbation. He commands us to seek “first” the kingdom of God and his righteousness, nor can he approve any excuse that people may make for not doing it.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

18. They all—They seem to have been the gentry of the city, which we suppose to be Jerusalem. This they would seem to include the Pharisees, the present hearers of our Lord, and even the self-congratulating individual to whom the parable was addressed.

With one consent—Scarce a single individual of the hierarchy accepted the invitation of the Gospel. There have been a number of explanations of these three excuses. Some explain the piece of ground as referring to property possessed, the oxen as property getting, and the wife as sensual enjoyments. We might suggest that the land is dead materiality; that the oxen rise to animal life, and the wife to human and social life. It seems doubtful, however, whether our Lord meant any symbolical classification. The three simply mean that the attractions of this world overcome the attractions of that eating bread in the kingdom of God which this man was lauding.

Have me excused.— There is a climax in the form of the excuse. The first feels himself under the necessity, needs, to refuse; the second will not affirm necessity, and would go, but begs to be excused. The third neither pleads necessity nor asks to be excused, but stays away of his will.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Excusing ourselves.

There are two things which seem as if they could not exist together, but which we continually confront. One is the felt obligation and value of religion, and the other is the mournful commonness of irreligion. Where shall we find an explanation of the coexistence of these two things? We find it in the habit of self-excuse. With one consent men excuse themselves. Now, an excuse is one of two things.

I A PRETEXT which men invent, so as to shun, without self-reproach, a plain but painful duty. A tradesman is not prospering in business; he is aware that he is losing money; he feels sure that an examination of his books will show a serious deficit at the end of the year; he knows that he ought to acquaint himself with his actual financial position; but he is reluctant to see how far he is behind; he would much rather escape that scrutiny, and he consequently looks about for a reason that he can place before his own mind for postponing it. He easily discovers one. He could make better use of the time; he ought not to neglect an opportunity that offers of making a good bargain or anything else. What does it matter? Anything will serve; one pretext is as good as another. Here is a human soul that owes much to its Creator; has received everything, and has paid nothing or scarcely anything-owes "ten thousand talents," and "has nothing to pay." One comes to him from God, and says, "See how things stand between you and your Maker; "acquaint thyself with him, and be at peace. But the man shrinks from the scrutiny; he is in debt, and knows that he is; he would much rather enter into any other account than that. So he searches for some plausible reason for putting it off to another time. And he easily finds one. Excuses are in the air, at every one"s command. He has no time for religious inquiry; so many people speak in God"s Name, he is not sure who holds the truth; be will be under more favourable spiritual conditions further on or something else. What does it matter? One excuse serves as well as another. It is nothing but a screen put up between the eye and the object. This is a course of action to be ashamed of. It is not manly; it is not right; it is perilous; it is delusive, and leads down to destruction.

II A PREFERENCE of that which is second-rate to that which is of supreme importance. Here the particular illustrations of the parable serve us. These men are invited to be present at that which they ought to attend; but they allow something of inferior urgency to detain them. God is inviting us to partake of a most glorious spiritual provision; he is offering eternal life to his human children. He is sending his servants to say, "Come, for all things are ready!" But how many decline! and they decline because they "make excuse;" they put into the first place that which should come second. It is the demands of business; or it is the cares of the household; or it is the sweets of literature, of art, of family affection; or it is the claims of human friendship; or it is the hope of political influence or renown. It is something human, earthly, finite, on the ground of which the soul is saying, "Ambassador of Christ, I pray thee have me excused!" But it is wrong and it is ruinous to act thus.

1. Nothing will ever justify a man in placing first in his esteem that which God has placed second, in keeping behind that which has such sovereign claims to stand in front. The claims of God the eternal Father of spirits, of Jesus Christ our Divine Saviour, of our own priceless spirit, of those whom we love and for whose immortal well-being we are held responsible by God, these cannot be relegated to a secondary and inferior position without serious guilt.

2. Nothing will make it other than foolish for a man to leave unappropriated the immeasurable blessings of godliness; to prefer any passing earthly good to the service of Jesus Christ, the service which hallows all joy, sanctifies all sorrow, ennobles all life, prepares for death, and makes ready for judgment and eternity. How can such folly be surpassed? C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They all began to make excuse - One of them pleads only his own will, I go: another, a pretended necessity, I must needs go: the third, impossibility, I cannot come: all of them want the holy hatred mentioned ver. 26. All of them perish by things in themselves lawful. I must needs go - The most urgent worldly affairs frequently fall out just at the time when God makes the freest offers of salvation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The excuses:

v. 18. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it; I pray thee have me excused.

v. 19. And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me. excused.

v. 20. And another said, I have married a wife, and therefore I cannot come.

With one consent, as if by previous agreement, the invited guests began to excuse themselves, courteously enough, but with an air of finality which cannot be overlooked; they begged off, they did not want to ’come. The excuses of three of them are given as examples. One had bought a piece of ground, and just at that time the necessity devolved upon him to look it over; the purchase had not yet been made unconditional, and so it was absolutely necessary for him to go out at just this moment. His business was more important than the supper: he begged to be released from his promise. A second invited guest had just purchased five yoke, or pair, of oxen, and he was on the way to examine them. He was not even so anxious as the first man to make his refusal appear unavoidable: he wanted to go, it pleased him to do so, his business was also dearer and more important to him than the invitation. A third coolly stated to the servant that he had married a wife and therefore could not come. His marriage had taken place since he had first received the invitation, and that, he considered, absolved him from any social duties that he may have promised. It is not the factor of carnal pleasure that is here emphasized, but merely the fact that in his new happiness he cared nothing for distractions.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Connecting Statement:

Jesus continues telling his parable.

General Information:

All of the people who were invited gave the servant excuses about why they could not come to the banquet.

to make excuses

"to say why they could not come to the dinner"

The first said to him ... Another said ... another man said

The reader should be able to infer that these people spoke directly to the servant whom the master had sent out (Luke 14:17). AT: "The first sent him a message, saying ... Another sent a message, saying ... another man sent a message, saying" or "The first told the servant to say ... Another told the servant to say ... another man told the servant to say" (See: Assumed Knowledge and Implicit Information)

Please excuse me

"Please forgive me" or "Please accept my apology"

five pairs of oxen

Oxen were used in pairs to pull farming tools. AT: "10 oxen to work in my fields" (See: Assumed Knowledge and Implicit Information)

married a wife

Use an expression that is natural in your language. Some languages may say "gotten married" or "taken a wife."

translationWords

cow

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

18. ἀπὸ μιᾶς. With one consent (γνώμης), lit. from one determination; or with one voice (φωνῆς), comp. ἀπὸ τῆς ἴσης, ἀπ’ εὐθείας, ἐξ ὀρθῆς, &c. They are rather colloquial than classical phrases.

παραιτεῖσθαι. Deprecari. 2Ma 2:31; Act 25:11. The Greek word is the exact equivalent of our ‘to beg off.’ The same fact is indicated in Joh 1:11; Joh 5:40, and in the “ye would not” of Luk 13:34; and the reason is the antipathy of the natural or carnal man (ὁ ψυχικὸς) to God, Joh 15:24.

ἠγόρασα. These aorists simply regard the facts asserted as single acts.

ἔχε με παρῃτημένον. Consider me as having been excused. (Comp. εἶχον ‘they considered’ in Mat 14:5.) The very form of the expression involves the consciousness that his excuse of necessity (ἀνάγκην ἔχω) was merely an excuse. There is, too, an emphasis on the me—“excusatum me habeas”—it may be the duty of others to go; I am an exception.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18-20.] ἀπὸ μιᾶς, supply γνώμης: so ἀπὸ τῆς ἴσης, Thucyd. i. 15; so (ch. 7:30) they had rejected John’s baptism, and (Joh 7:48) the Lord himself. The saying is not to be taken strictly without exception, e.g. Nicodemus: but generically. So also ver. 24.

The temper of these self-excusers is threefold; the excuses themselves are threefold; their spirit is one. The first alleges an ἀνάγκη,—he must go and see his land: the second not so much as this, only his own plan and purpose—πορεύομαι: the third not so much as either of these, but rudely asserts οὐ δύναμαι (i.e. οὐ βούλομαι) ἐλθεῖν. Also the excuses themselves are threefold. The first has his worldly possession (‘one to his farm,’ Mat 22:5) to go and see: the second his purchase (‘another to his merchandise,’ ibid.) of stock to prove: the third his home engagements and his lust to satisfy. All are detained by worldliness, in however varied forms.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

18. ἤρξαντο ἀπὸ μιᾶς πάντες παραιτεῖσθαι. Every word is full of point. The very beginning of such conduct was unexpected and unreasonable, and it lasted some time. There was no variation; it was like a prearranged conspiracy: they all pleaded that they were at present too much occupied to come. And there was not a single exception. The παραιτεῖσθαι comes as a surprise at the end, there being no ἀλλά or δέ at the outset to prepare for a contrast. This absolute unanimity prepares us for a joyous acceptance of the courteously repeated invitation. On the contrary, they begin “to beg off,” deprecari (Act 25:11; Act_2 Mac. 2:31). In Jos. Ant. vii. 8. 2. the verb is used, exactly as here, of excusing oneself from an invitation. They ought to have excused themselves when the first invitation came, if at all. Their begging off now was breaking their promise; and the excuses were transparently worthless. In Mt. there is no begging off. Those invited simply ἀμελήσαντες ἀπῆλθον; and some of them insulted, and even killed the vocatores. For ἄρχεσθαι of proceedings which last some time comp. 7:38, 12:45, 19:37, 45, 22:23, 23:3. Here the further idea of interruption is not present.

ἀπὸ μιᾶς The expression is unique in Greek literature. Comp. ἀπʼ εὐθείας, απὸ τῆς ἴσης, ἐξ ὀρθῆς, διὰ πάσης. We are probably to supply γνώμης: ἀπὸ μιᾶς καὶ τῆς αὐτῆς γνώμης (Philo, De Spec. Legg. 2. p. 311). Both ἐκ μιᾶς γνώμης and ἐκ μιᾶς φωνῆς are also found. We might also supply ψυχῆς. Less probable suggestions are ὤρας, συνθήκης (Vulg. simul), αἰτίας, ὁδοῦ.

ἔχω ἀνάγκην. A manifest exaggeration. He had already bought it, probably after seeing it; and now inspection could wait. For the phrase, which is classical, comp. 1Co 7:37; Heb 7:27; Jud 1:3; and the insertion Luk 23:17. Not in LXX.

ἔχε με παρῃτημένον. It is doubtful whether this is a Latinism, habe me excusatum, i.e. “Consider me as one who has obtained indulgence.”1 But certainly με, which is enclitic, cannot be emphatic: “Whatever you do about others, I must be regarded as excused.” This would require ἐμέ, and before rather than after ἔχε. Comp. οὐ θαρροῦντά με ἕξεις (Xen. Cyr. iii. I. 35).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Make excuse [παραιτεισθαι] . Also rendered in New Testament refuse, Heb 12:19, 25, where both meanings occur. See also 2Ti 2:23, Rev. Our phrase, beg off, expresses the idea here.

I must needs [εχω αναγκην] . Lit., I have necessity : a strong expression. Go [εξελθειν] . Go out [εξ] from the city.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.