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‘They all with one consent began to make excuse.’
Luk_14:18
I. The matters for which they disregarded the summons were right and proper in themselves.—There was not a neglecting of plain duty for some evil indulgence, some definitely sinful pursuit. It was right and proper that men who had bought a field or five yoke of oxen should examine the quality of their purchase. If a man wished to marry a wife, there was no reason why he should not do so. That men should put their heart into their normal work is obviously right. ‘Whatsoever thy hand findeth to do,’ says the wise King, ‘do it with thy might.’ St. Paul bids the Romans not to be slothful in business, though he carefully qualifies his orders by adding the further command to be ‘fervent in spirit, serving the Lord.’ Obviously, too, the married state is at any rate permissible, not to say desirable, for men. Yet the giver of the supper was angry, and we feel that he was discourteously and unfairly treated.
II. Clearly there are occupations, which to name is to condemn.—If in work, be it manual or mental, or in amusement, for recreation of body or mind, we cannot ask the Saviour to look on and bless the work or the recreation, clearly neither the work nor the play is such as any Christian man or woman has any right to indulge in. Lawful recreation is a good thing, but think for a moment how much of what, by a ghastly misnomer, is now called pleasure would have to be swept away.
(a) For example, works of fiction, when the selection is wisely made, and where due regard is had to the time that can legitimately be given to recreation, have a very proper and wholesome function. Yet, to say nothing of excess of indulgence even in the best works of fiction, does not the press of the present day pour forth books, which presumably are read, which are a disgrace to our Christianity, not to say our civilisation?
(b) Or take a second instance: what of the craze for gambling that seems to eat like a cancer, where the interest of a game seems nought unless it has the excitement which comes from the risking of money, where, whoever wins, some one must lose? Clearly recreations such as these are outside the circle of possible blessing.
Now let us look at the other side.
(c) Honest hard work of the right kind should be an unmixed blessing, yet work may take aspects from which the Christian man shrinks back.
(d) Or, again, what more noble, intellectual pursuit than the study of the laws of God’s working in nature, if so be that the study of the laws brings us nearer to the Lawgiver? Yet there is knowledge which may not lawfully be come by.
III. To bring the matter to a practical issue for ourselves.—If we are to avoid putting ourselves in the position of the guests of the parable, to avoid the danger of making excuse, whether occasionally or all through life, then we must remember that there is a danger that even necessary and laudable work may obscure the sense of the higher duty. If God is in all our thoughts, in all our works, the danger does not assail, though it be ever nigh. The commonest occupation may be glorified if this thought be present; the noblest occupation may be vitiated if it be absent.
(a) Is the merchant in his counting-house, the tradesman in his shop, the student among his books, in some sort less the servant of God than when engaged in direct religious duties? Surely it would sometimes seem as if men thought so by the actions they appear to justify to themselves.
(b) Rightly viewed, a man’s riches, his influence, his talents, his learning, all is but a loan deposited with him by the Master to be used in that Master’s cause. Alas! how easy it is to forget this and half unconsciously to make excuse!
(c) Are we never in danger of allowing our public worship to become mechanical, of allowing our main thought on leaving church to be the beauty or faultiness of the singing, the eloquence or tediousness of the sermon?
We have to face more insidious dangers than denial of the faith, or defiant disregard of God’s laws. Many a one to whom defiance would be an appalling thought, does not find it an unnatural thing to make excuse. May He, may our Good Shepherd ever be so absolutely ruling in all our thoughts and actions that nought may obscure the perfect welcome we give to the Master’s invitation!
Rev. Dr. Sinker.
EXCUSES
I. When a higher standard is urged upon them they make excuses for not accepting it.
(a) Consider, for instance, the attendance at the daily services of the Church. How many are there who could come to morning or evening prayer if they would! But now in this Christian land there are literally only ‘two or three gathered together’ whenever a church is opened for week-day prayer.
(b) Then, again, how many regular church-goers there are who always excuse themselves when they are invited to the Holy Communion. It is the chief Service of our Church. It is the Service which our Lord Himself instituted, and which no Christian in the early days of the Church ever thought of neglecting. But now it is completely ignored from year’s end to year’s end by the mass of those who have been baptized into Christ’s Church
(c) Then, again, take the case of the Offertory. How often may it be said, What a paltry number of copper coins and little bits of silver money has been given in God’s name by people who could perfectly well afford to give generously, if they only allowed their consciences to dictate the amount of their offerings! How often do they pray that they may be excused?
II. Now what are these excuses worth?—There can be but one answer to such a question as this. No real excuse has been found, or ever will be discovered, to justify professing Christians in adopting the world’s standard of religion. The excuses which are offered now by those who wish to enter heaven, on their own terms, are just the same pitiful pleas which were made by the invited guests spoken of in the parable.
(a) Some excuse themselves still on the plea of worldly occupations, and say that family cares leave them no time to think of personal holiness.
(b) Others excuse themselves on account of their love of pleasure, since they imagine that no one can enjoy life who tries to live as an earnest Christian.
(c) Then, again, the possession of this world’s goods is often a cause for these excuses. The rich man, in the parable, is represented as going to gratify his pride by walking about and gazing at the land which he had purchased, in preference to attending the supper.
(d) Even the love of relatives and friends may alienate the affections from God. Infatuated love for a godless husband, or for a worldly-minded wife, has often been taken advantage of by Satan to get a soul into his power.
If you wish to profit by the parable, examine yourselves and see what excuses you have been making for the neglect of any Christian duties which your consciences tell you ought to have been performed.
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Rev. W. S. Randall.
Illustrations(1) ‘When the good missionary Bishop Otto was doing his best to spread the Gospel in Prussia, some centuries ago, he found that one of the most powerful influences against him was caused by some of the very people who had already professed Christianity. The inhabitants of Stettin, one of the most important towns in Pomerania, received the bishop with scorn. They refused to change their religion and give up idolatry; and to all the missionary said they only replied: “Are there not thieves and robbers among you Christians?” The inconsistent lives of their neighbours who were supposed to be Christians were an argument against which the good bishop had the greatest difficulty to contend. But this difficulty has been encountered in all parts of the world, and we should not be allowed to lose sight of the fact that the cause of the Gospel is still hindered, as much as it ever was, by the behaviour of many who call themselves Christians.’
(2) ‘An old Spanish proverb truly puts it—“The road of ‘by and by’ leads to the town of ‘Never.’ ” ’