Luke 14:18 - Printer Friendly

ESV: But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.’

NIV: But they all alike began to make excuses. The first said, 'I have just bought a field, and I must go and see it. Please excuse me.'

NASB: And yet they all alike began to make excuses. The first one said to him, ‘I purchased a field and I need to go out to look at it; please consider me excused.’

CSB: "But without exception they all began to make excuses. The first one said to him, 'I have bought a field, and I must go out and see it. I ask you to excuse me.'

NLT: But they all began making excuses. One said, ‘I have just bought a field and must inspect it. Please excuse me.’

KJV: 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.

NKJV: But they all with one accord began to make excuses. The first said to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have me excused.’

Jesus is telling a parable about a man who has planned a great feast and invited many people (Luke 14:16–17). Even though many claimed to accept the invitation, those guests now refuse to come.

The example given here is reminiscent of the parable of the rich fool. A farmer focused so much on accumulating grain so he could retire, he didn't take the time to consider what would happen to him after he died (Luke 12:13–21). In the next examples, a man wants to inspect his new oxen and another has just married (Luke 14:19–20). These are not bad things, but if they distract from a relationship with God, they are ultimately worthless.

The choices reflect the seeds that fell among the thorns in Jesus' parable of the sower. This farmer is distracted by the cares of life; the next by riches and the last by pleasures (Luke 8:14). This does not mean life, riches, or pleasure are immoral, themselves. It is good to work and to marry and to enjoy God's provision. But any worldly blessing must be enjoyed with the understanding that it is secondary to God's kingdom.

Excuses made by religious leaders of Jesus' day are not as legitimate. Some summarily judge that Jesus works for Satan (Luke 11:15). Others believe He can't be the Messiah because He was from Nazareth in Galilee; they don't know He was born in Bethlehem (John 7:52).

In the end, however, it's all the same excuse, and it's one we are tempted to use, as well. We are so fixated on our own earthly kingdoms that we forget that our eternity is at stake. It is those who have little hope of earthly kingdoms who are more likely to answer God's call (Luke 14:21–24; 18:25).

Luke 14:15–24 is the last of three lessons Jesus gives about how humble and marginalized people can be more qualified to be honored in the kingdom of God than some religious leaders. A good life can distract anyone from their need for salvation. Those who suffer or have no homes are more likely to look forward to eternity in paradise with the Father. Luke will go on to present the cost of accepting an invitation to God's kingdom as well as its ultimate value (Luke 14:25–35). This parable resembles the parable of the wedding feast in Matthew 22:1–14.

A Pharisee invites Jesus to a formal dinner. There, Jesus teaches lessons using invitations and feasts as a theme. These emphasize humility and the importance of not making excuses. After the dinner, Jesus warns that those who seek to follow Him will experience hardship. Believers should "count the cost" and understand what aspects of this world they may have to give up.

Luke 14 continues Jesus' doctrinal march to Jerusalem and the cross. Luke 14 and 15 contain the second grouping of one miracle and a series of discussions about the kingdom of God and salvation; Luke 13:10–35 is the first. Next will be a collection of warnings about rejecting God's kingdom (Luke 16:1—17:10) and two more sets of lessons about the kingdom and salvation, each beginning with a single miracle (Luke 17:11—18:34; 18:35—19:27). After this comes Jesus' triumphal entry into Jerusalem.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.