And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

And one of those that were lying at table with them, hearing these things, said to him, Blessed is he who shall eat bread in the kingdom of God.

And one of those reclining with him, having heard these things, said to him, 'Happy is he who shall eat bread in the reign of God;'

After listening to this teaching, one of His fellow guests said to Him, "Blessed is he who shall feast in God's Kingdom."

And, hearing these words, one of those who were at table with him said to him, Happy is the man who will be a guest in the kingdom of God.

Now when one of those who were reclining with him heard these things, he said to him, 'Blessed is he who will eat bread in the Kingdom of God.'

When someone sitting at table with him had heard these things, he said to him, "Blessed is he who will eat bread in the kingdom of God."

One of the guests heard what he said and exclaimed, "Happy will be the person who will eat bread in the kingdom of God!"

Blessed is he that shall eat bread in the kingdom of God - The kingdom of God here means the kingdom which the Messiah was to set up. See the notes at Matthew 3:2. The Jews supposed that he would be a temporal prince, and that his reign would be one of great magnificence and splendor. They supposed that the "Jews" then would be delivered from all their oppressions, and that, from being a degraded people, they would become the most distinguished and happy nation of the earth. To that period they looked forward as one of great happiness. There is some reason to think that they supposed that the ancient just people would then be raised up to enjoy the blessings of the reign of the Messiah. Our Saviour having mentioned the "resurrection of the just," this man understood it in the common way of the Jews, and spoke of the special happiness which they expected at that time. The Jews "only," he expected, would partake of those blessings. Those notions the Saviour corrects in the parable which follows.

That shall eat bread in the kingdom of God - This is spoken in conformity to the general expectation of the Jews, who imagined that the kingdom of the Messiah should be wholly of a secular nature. Instead of αρτον, bread, EKMS-V, more than one hundred others, with some versions and fathers, read αριϚον, a dinner. This is probably the best reading, as it is likely it was a dinner at which they now sat; and it would be natural for the person to say, Happy is he who shall dine in the kingdom of God. It does not appear that there was any but this person present, who was capable of relishing the conversation of our Lord, or entering at all into its spiritual reference.

And when one of them that sat at meat with him,.... One of the Scribes, lawyers, or Pharisees, that were guests at this feast:
heard these things: which were spoken by Christ, and was pleased and affected with them, though he was ignorant:
he said unto him, blessed is he that shall eat bread in the kingdom of God; in the world to come, in the kingdom of the Messiah; concerning feasting in which, the Jews had entertained very gross notions; and which this man was reminded of by Christ's making mention of the resurrection of the just, and of recompense at that time, which the Jews expected at the Messiah's coming. They suppose, that God will make a splendid feast, a sumptuous entertainment; in which, besides "bread", which they call, , "the bread of the kingdom", and "the bread of the world to come" (m), there will be great variety of flesh, fish, and fowl, plenty of generous wine, and all sorts of delicious fruit: particularly they speak of a large ox, which they suppose to be the Behemoth in Job, that will then be prepared; and of Leviathan and his mate, which will then be dressed; and of a large fowl, called Ziz, of a monstrous size; and of old wine kept in the grape from the creation of the world, which will then be drank; and of the rich fruits of the garden of Eden, that will then be served up (n): such gross and carnal notions have they entertained of the world to come; and which this man seemed to have imbibed, and placed happiness in.
(m) Midrash Ruth, fol. 33. 2. Bereshit Rabba, sect. 82. fol. 72. 4. (n) See my Notes on the Targum in Cant. viii. 2.

In this parable observe the free grace and mercy of God shining in the gospel of Christ, which will be food and a feast for the soul of a man that knows its own wants and miseries. All found some pretence to put off their attendance. This reproves the Jewish nation for their neglect of the offers of Christ's grace. It shows also the backwardness there is to close with the gospel call. The want of gratitude in those who slight gospel offers, and the contempt put upon the God of heaven thereby, justly provoke him. The apostles were to turn to the Gentiles, when the Jews refused the offer; and with them the church was filled. The provision made for precious souls in the gospel of Christ, has not been made in vain; for if some reject, others will thankfully accept the offer. The very poor and low in the world, shall be as welcome to Christ as the rich and great; and many times the gospel has the greatest success among those that labour under worldly disadvantages and bodily infirmities. Christ's house shall at last be filled; it will be so when the number of the elect is completed.

when one . . . heard . . . he said, Blessed, &c.--As our Lord's words seemed to hold forth the future "recompense" under the idea of a great Feast, the thought passes through this man's mind, how blessed they would be who should be honored to sit down to it. Our Lord's reply is in substance this: "The great Feast is prepared already; the invitations are issued, but declined; the feast, notwithstanding, shall not want abundance of guests; but not one of its present contemners--who shall yet come to sue for admission--shall be allowed to taste of it." This shows what was lacking in the seemingly pious exclamation of this man. It was Balaam's, "Let me die the death of the righteous, and let my last end be like his" (Numbers 23:10), without any anxiety about living his life; fondly wishing that all were right with him at last, while all heedless of the precious present.

A certain man gave a great supper. This parable was spoken in reply to the remark in Luke 14:15, and shows that the world is not ready to "eat bread in the kingdom of God." Compare Matthew 22:1-14.
Come; for all things are now ready. The second invitation, which it is the usual course to give in the East. John bade all get ready; and the Gospel of Christ bade all to come. Such is still the Gospel message.
Began to make excuse. The excuses show that they did not wish to be guests.
The first said. The first pleads landed property; the second, business; the third, social considerations; none of them good excuses.
Go out quickly. To another class of persons. The first, who despised the invitation, are now rejected. The Jews are primarily meant.
The poor, the maimed, etc. An abundant class in the East, a country destitute of alms-houses and hospitals. These probably represent the publicans and sinners.
Go out into the highways and hedges. Far away--to the Gentiles.
Compel them to come in. Use the constraining power of the love of the gospel.
None of those men which were bidden. They were excluded by their own act. They had refused to come. The stubborn Jews missed the slightest taste; so do all like them.