The Meaning of Luke 14:15 Explained

Luke 14:15

KJV: 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.

YLT: 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;'

Darby: 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.

ASV: 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.

KJV Reverse Interlinear

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. 

What does Luke 14:15 Mean?

Study Notes

kingdom
See note, .
kingdom of God
The kingdom of God is to be distinguished from the kingdom of heaven (See Scofield " Matthew 3:2 ") , in five respects:
(1) The kingdom of God is universal, including all moral intelligences willingly subject to the will of God, whether angels, the Church, or saints of past or future dispensations Luke 13:28 ; Luke 13:29 ; Hebrews 12:22 ; Hebrews 12:23 while the kingdom of heaven is Messianic, mediatorial, and Davidic, and has for its object the establishment of the kingdom of God in the earth (See Scofield " Matthew 3:2 ") 1 Corinthians 15:24 ; 1 Corinthians 15:25 .
(2) The kingdom of God is entered only by the new birth John 3:3 ; John 3:5-7 the kingdom of heaven, during this age, is the sphere of a profession which may be real or false. (See Scofield " Matthew 13:3 ") Matthew 25:1 ; Matthew 25:11 ; Matthew 25:12
(3) Since the kingdom of heaven is the earthly sphere of the universal kingdom of God, the two have almost all things in common. For this reason many parables and other teachings are spoken of the kingdom of heaven in Matthew, and of the kingdom of God in Mark and Luke. It is the omissions which are significant. The parables of the wheat and tares, and of the net Matthew 13:24-30 ; Matthew 13:36-43 ; Matthew 13:47-50 are not spoken of the kingdom of God. In that kingdom there are neither tares nor bad fish. But the parable of the leaven Matthew 13:33 is spoken of the kingdom of God also, for, alas, even the true doctrines of the kingdom are leavened with the errors of which the Pharisees, Sadducees, and the Herodians were the representatives. (See Scofield " Matthew 13:33 ") .
(4) The kingdom of God "comes not with outward show" Luke 17:20 but is chiefly that which is inward and spiritual Romans 14:17 while the kingdom of heaven is organic, and is to be manifested in glory on the earth. (See "Kingdom (O.T.)," Zechariah 12:8 , note; (N.T.),; Luke 1:31-33 ; 1 Corinthians 15:24 , note; Matthew 17:2 , note.) (See Scofield " Zechariah 12:8 ") , Luke 1:31-33 See Scofield " 1 Corinthians 15:24 " See Scofield " Matthew 17:2 "
(5) The kingdom of heaven merges into the kingdom of God when Christ, having put all enemies under his feet, "shall have delivered up the kingdom to God, even the Father" 1 Corinthians 15:24-28 (See Scofield " Matthew 3:2 ")

Verse Meaning

The fellow guest who voiced this comment appears to have understood that Jesus had been talking about the kingdom and not just about social propriety. Alternatively his or her comment may have been simply a pious reference to the kingdom, but this seems unlikely. The speaker seems to have assumed that he or she would be one of the blessed referred to. The speaker may have intended to correct Jesus" implication that some of those present might not participate ( Luke 14:13-14; cf. Luke 13:28-29). Jesus used the comment as an opportunity to clarify who would participate. A similar though obviously different parable occurs in Matthew 22:1-14.

Context Summary

Luke 14:15-24 - The Slighted Invitation
In this parable the Master anticipated that the Jewish magistrates and leaders would repudiate His invitations, and that they would therefore be extended to the less likely masses to be found in the streets and lanes of the city, and to the Gentiles in the out-lying world. What a prevision is here of the suitableness of the gospel to all the world, and of the ultimate inclusion of all mankind under one roof, John 14:1-2.
The excuses were obviously trumped up and invalid. Men see fields before buying them; try oxen before purchase; and can take their wives where they go themselves, if they wish to do so. They who are acute enough for this world are often slow and careless about the next, though that is the only world which really matters.
If thou art poor, maimed, blind or lame, there is room for thee at God's table; and for thee "a great spoil" shall be divided, Isaiah 33:23. [source]

Chapter Summary: Luke 14

1  Jesus heals the dropsy on the Sabbath;
7  teaches humility;
12  to feast the poor;
15  under the parable of the great supper,
23  shows how worldly minded men shall be shut out of heaven
25  Those who will be his disciples, to bear their cross must make their accounts beforehand,
31  lest with shame they revolt from him afterward;
34  and become altogether unprofitable, like salt that has lost its flavor

Greek Commentary for Luke 14:15

Blessed [μακαριος]
Happy, same word in the Beatitudes of Jesus (Matthew 5:3). This pious platitude whether due to ignorance or hypocrisy was called forth by Christ‘s words about the resurrection. It was a common figure among the rabbis, the use of a banquet for the bliss of heaven. This man may mean that this is a prerogative of the Pharisees. He assumed complacently that he will be among the number of the blest. Jesus himself uses this same figure of the spiritual banquet for heavenly bliss (Luke 22:29). [source]
Shall eat [παγεται]
Future middle from εστιω — esthiō defective verb, from stem of the aorist (επαγον — ephagon) like εδομαι — edomai of the old Greek. [source]
Blessed []
See on Matthew 5:3. [source]

Reverse Greek Commentary Search for Luke 14:15

Luke 14:16 Great supper [δειπνον]
Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King‘s son (Luke 14:15-24) has many points of likeness to the parable of the wedding garment (Matthew 22:1-14) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables.And he bade many (και εκαλεσεν πολλους — kai ekalesen pollous). Aorist active, a distinct and definite act following the imperfect εποιει — epoiei f0). [source]
Luke 22:16 Until it be fulfilled [εως οτου πληρωτηι]
First aorist passive subjunctive of πληροω — plēroō with εως — heōs (οτου — hotou), the usual construction about the future. It seems like a Messianic banquet that Jesus has in mind (cf. Luke 14:15). [source]
Revelation 19:9 It is another beatitude [μακαριοι]
Articular perfect passive participle of καλεω — kaleō like Matthew 22:3; Luke 14:17. Cf. Revelation 17:14. This beatitude reminds us of that in Luke 14:15. (Cf. Matthew 8:11; Matthew 26:29.)These are true words of God Undoubtedly, but one should bear in mind that apocalyptic symbolism “has its own methods and laws of interpretation, and by these the student must be guided” (Swete). [source]
Revelation 19:9 They which are bidden [οι κεκλημενοι]
Articular perfect passive participle of καλεω — kaleō like Matthew 22:3; Luke 14:17. Cf. Revelation 17:14. This beatitude reminds us of that in Luke 14:15. (Cf. Matthew 8:11; Matthew 26:29.) [source]

What do the individual words in Luke 14:15 mean?

Having heard then one of those reclining with [Him] these things he said to Him Blessed [is he] who will eat bread in the kingdom - of God
Ἀκούσας δέ τις τῶν συνανακειμένων ταῦτα εἶπεν αὐτῷ Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ

Ἀκούσας  Having  heard 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
τις  one 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
τῶν  of  those 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
συνανακειμένων  reclining  with  [Him] 
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural
Root: συνανάκειμαι 
Sense: to recline together, feast together.
ταῦτα  these  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
εἶπεν  he  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτῷ  to  Him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Μακάριος  Blessed  [is  he] 
Parse: Adjective, Nominative Masculine Singular
Root: μακάριος  
Sense: blessed, happy.
φάγεται  will  eat 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: ἐσθίω  
Sense: to eat.
ἄρτον  bread 
Parse: Noun, Accusative Masculine Singular
Root: ἄρτος  
Sense: food composed of flour mixed with water and baked.
βασιλείᾳ  kingdom 
Parse: Noun, Dative Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.