Luke 14:19Meaning & Commentary from the Church Fathers

This principle is evident in the Gospel, where those invited to the heavenly banquet offered similar excuses: one acquired oxen, another purchased land, and yet another took a wife; they were all met with punishment. While earthly duties may be necessary, they should never serve as an excuse to neglect God's calling, for all that we deem urgent pales in comparison to our duty to Him. We must prioritize honoring God before attending to other matters. What servant, I ask, would attend to his private affairs before fulfilling his master's obligations? It is, therefore, quite perplexing that we offer such respect to earthly masters, whose dominion is but a title, while neglecting due reverence towards the true Sovereign who reigns over all, including the authorities.

This observation is not a judgment against marriage but highlights that celibacy is called to the utmost honor, as the unmarried and the widow devote themselves fully to the Lord’s affairs to be sanctified in body and spirit, while the married must focus on earthly worries, striving to satisfy their spouses (1 Cor. 7:34).

However, to reconcile the married with the unmarried as was done previously for the widows, we do not dismiss the view that three categories of individuals are barred from that glorious banquet: Gentiles, Jews, and heretics. Thus, the apostle emphasizes that greed must be shunned, for it prevents one from entering Christ’s kingdom, and we are impeded as Gentiles by unrighteousness, deceit, shamelessness, and greed (Rom. 1:29). For every covetous or impure individual, who is likened to an idolater, has no share in the kingdom of Christ and God (Eph. 5:5).

On the other hand, the Jews, by adhering to the mere observance of the law, impose a burden upon themselves. Hence, echoing the words of the prophet, let us shatter their chains and remove their restraints (Ps. 2:3). We have received Christ, who has given us the gentle yoke of His humility (Matt. 11:30). The five pairs of oxen symbolize the Ten Commandments or the five books of the Old Testament, spoken of when Jesus told the Samaritan woman, “Five husbands have you had” (John 4:18).

As for heresy, it mirrors Eve, tempting our steadfast faith with seductive tactics, leading to its ruin through alluring falsehoods and deriding the unblemished beauty of truth. Some guests beg off from attending the banquet, and although the kingdom remains open to all, our own will often restrains us. The Lord graciously extends His invitation to everyone, yet we might be hindered by our apathy or sin.

Those alienated from the kingdom and the individual who acquired land are reminded of those from Noah’s time who perished in the flood (Lk. 17:27; Gen. 6:1-7, 24). Additionally, one who chooses the burden of the law over the grace freely given, and one who excuses himself by entering marriage—of such it is written: "If any man come to Me, and hate not his father, and mother, and wife... he cannot be my disciple" (Luke 14:26). If the Lord willingly sets aside His Mother for your sake and asks, "Who is My mother? And who are My brothers?" (Mt. 12:48), why would you choose to prioritize anyone over your Lord? Yet, the Lord desires that we neither dismiss our familial responsibilities nor become enslaved by them, but rather acknowledge the honor of nature, giving respect to its Creator without forsaking God for the love of our parents.

In recounting the parable of the king's son's wedding banquet, in which he prepared a feast for his son and sent out servants to call the guests, those guests, held back by their affection for worldly matters, could not attend. This saddened the king, and he proclaimed: "If anyone comes to Me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple” (Luke 14:26). He conveys that anyone wishing to enter His kingdom must first renounce all that pulls their heart towards worldly desires; otherwise, they cannot attain the kingdom they seek.

Moreover, prompting us to recognize that mere faith must be coupled with action, the Lord described how the king, upon entering to see the guests, noticed a man not wearing a wedding garment and commanded him to be cast into the outer darkness (Matthew 22:11-13). Many may claim to be Christians, yet are excluded due to their lack of deeds. The Apostle, aware that one cannot love both the things of God and the things of this world, wrote to Timothy, his son in faith: "No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him" (2 Tim. 2:4). He added that no one receives a crown unless they compete according to the rules (2 Tim. 2:5). Encouraging Timothy with the assurance that his efforts would bear fruit, he reminded him, "The hardworking farmer ought to have the first share of the crops" (2 Tim. 2:6).

In his letters to others, he shared: "The unmarried man is anxious about the things of the Lord, how to please the Lord, but the married man is anxious about worldly things, how to please his wife" (1 Cor. 7:32-33). Such individuals who focus solely on worldly matters will ultimately hear the dreadful judgment: "Cast him into the outer darkness; in that place there will be weeping and gnashing of teeth" (Matthew 22:13).

Consequently, someone who is more astute in evaluating the actions of others often becomes less aware of his own condition. Hence, it is stated about these five pairs of oxen, "I come to tempt them: I pray thee, have me denied." The very proclamation of the one turning down the invite reflects the essence of his vice when he states, "I will tempt them," as tests pertain to curiosity. It is curious that both the individual who declines the invitation to the feast due to purchasing land and the one who refuses because he must evaluate his oxen both utter words of humility, saying, "I pray thee, have me excused." Although both express, "I pray thee," yet simultaneously disregard the invitation, their speech reveals humility while their actions demonstrate pride. This reflection should be contemplated by every wicked individual, especially when he hears and continues to engage in what he denounces. When we counsel every sinner to "Turn, follow God, forsake the world," to what else are we inviting them if not to the Lord’s Supper? If he responds, "Pray for me, for I am a sinner and cannot do this," is he not seeking assistance while simultaneously refusing the call? By admitting, "I am a sinner," he displays humility, and by asserting, "I cannot turn," he reveals pride. Thus, when he appeals, he outwardly professes humility, yet in action conveys pride, ultimately declining.

We know that God spoke to Moses, but we do not understand how this is so” (John 9:28-29). Others excused their denial by referring to their acquisition of five pairs of oxen, which symbolizes their attachment to the pleasures derived from the five senses. These senses include two eyes, two ears, two nostrils, the tongue for tasting, and the sense of touch, encompassing both external and internal sensations that reach into our hearts and souls. Those ensnared by sensual desires, unable to grasp the spiritual and heavenly lessons offered by the Saviour, remarked, “This is a hard saying; who can listen to it?” (John 6:60) Additionally, some not only rejected the call but could not come due to their wives’ allure. The Saviour highlighted the undeniable strength and overpowering nature of carnal desires and sinfulness through their refusal. Ultimately, these three categories of rejecters represent those who love money, seek glory, and indulge in fleshly desires. Those called by the Gospel to repentance, to partake in the Divine Mysteries, and to attain the joys of the heavenly kingdom, often refuse—some due to their concern for material wealth, while others remain captive to their sinful cravings. Let us now consider the subsequent flow of discourse:

In this narrative, the servant dispatched by the host (God) to convey to those invited, ‘Come, for all things are ready,’ represents Jesus Christ, recognized as the servant (hence the title: τόν δοΰλον). The banquet signifies the period of His incarnation, as noted in Galatians 4:4. Prior to this moment, the host had called many, with the servant initially addressing the first group, which comprised the Jews who ultimately disregarded the invitation. The presence of the second group of invited servants as Jews implies that they are found ‘in the streets and alleys of the city,’ indicating they remain within the city bounds. In contrast, the third group invited is discovered ‘in the roads and hedges,’ suggesting they are located outside the city. Thus, those who declined were representatives of Judaism, such as the scribes and Pharisees, while those who accepted the invitation from the first group were the common folk, and from the second, the Gentiles. Their refusal stemmed from their attachment to worldly matters and the overpowering influence of carnal desires. A comparable, though distinct, parable can be found in Matthew 22:1-14.

The host, displeased with these disrespectful and indifferent guests, instructed his servants to go promptly into the streets and alleys to invite all the needy, the disabled, the lame, and the blind. Once this was accomplished, and there was still space, he directed his servants to bring in even the homeless wanderers from the roadsides and hedges. The intended lesson of the parable was evident to everyone present. A heart fixated on worldly pursuits, whether it be financial gain, material possessions, or mere indulgence in a self-pleasing existence, cannot truly desire to partake in the feast of the kingdom of heaven. Those deemed outcasts—sinners and tax collectors, laborers and the destitute—are more likely to participate than the learned scribes and the ostentatious Pharisees. As the Saviour clarified, “that none of those called shall taste My supper. And so ‘many are called, but few are chosen.’” This parable depicted the very essence of Christ's mission. He invited all to experience the joy of His message, yet most of those initially invited rejected Him, ensnared by the allure of worldly vanity. It was clear that the prominent leaders and the upper class turned their backs on the gospel. Conversely, the downtrodden, the poor, the afflicted, and the tax collectors—all those marginalized by society—were more open to the new gospel that promised them a better existence in the kingdom to come, responding with genuine sincerity. Even as the scribes and Pharisees grew antagonistic towards Christ, He remained amidst the very tax collectors and sinners, who flocked to their divine Comforter in great numbers.