King James Version
Luke 17
37 verses with commentary
Temptations to Sin
Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
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Jesus warns about causing sin: 'Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!' The word 'offences' (σκάνδαλα, skandala) means stumbling blocks, enticements to sin, or causes of spiritual ruin. Jesus states these are 'impossible' not to come (ἀνένδεκτόν ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, anendekton estin tou ta skandala mē elthein)—in a fallen world, temptations are inevitable. However, 'woe' (οὐαί, ouai) is pronounced on those 'through whom they come' (δι' οὗ ἔρχεται, di' hou erchetai). While temptation is inevitable, being the source of temptation brings divine judgment. This applies especially to teachers and leaders whose false doctrine or bad example causes others to stumble.
It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
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The severity of judgment: 'It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.' The comparison is stark: being drowned with 'a millstone' (λίθος μυλικός, lithos mylikos)—a massive grinding stone—'hanged about his neck' (περίκειται περὶ τὸν τράχηλον αὐτοῦ, perikeitai peri ton trachēlon autou) and cast into the sea would be preferable to causing 'one of these little ones' (ἕνα τῶν μικρῶν τούτων, hena tōn mikrōn toutōn) to stumble. 'Little ones' can refer to children or humble believers. The hyperbole emphasizes judgment's severity: better physical death than spiritual devastation of causing others to sin. Those who lead others into sin face worse eternal punishment than drowning.
Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
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Jesus teaches: 'Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him' (προσέχετε ἑαυτοῖς. ἐὰν ἁμάρτῃ ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ, καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ). The command 'prosechō' (προσέχετε, take heed) warns of spiritual danger. The verb 'epitimaō' (ἐπιτίμησον, rebuke) means to confront or admonish, not merely overlook sin. Conditional forgiveness follows repentance (ἐὰν μετανοήσῃ, ἄφες, if he repents, forgive), balancing grace with accountability. This pattern reflects God's own forgiveness—He requires repentance, not unconditional tolerance of unrepented sin. Yet verse 4's extension (forgiving seven times daily) demonstrates grace's abundance.
And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
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Unlimited forgiveness: 'And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.' The repetition 'seven times in a day' (ἑπτάκις τῆς ἡμέρας, heptakis tēs hēmeras) indicates repeated offenses in a short period. Despite frequent failures, if the offender 'turn again to thee' (ἐπιστρέψῃ, epistrepsē, turns back) 'saying, I repent' (λέγων, Μετανοῶ, legōn, Metanoō), 'thou shalt forgive him' (ἀφήσεις αὐτῷ, aphēseis autō). The future tense indicates obligation, not option. Seven represents completeness in Scripture—unlimited forgiveness is required. This doesn't mean enabling sin or refusing accountability but extending forgiveness whenever genuine repentance is expressed. Christians must mirror God's unlimited forgiveness toward them.
Increase Our Faith
And the apostles said unto the Lord, Increase our faith.
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The apostles respond: 'Lord, Increase our faith' (Κύριε, πρόσθες ἡμῖν πίστιν). Jesus' demanding teachings on forgiveness (vv.3-4) prompt this request. The verb 'prostithēmi' (πρόσθες, increase/add to) assumes faith is quantifiable. Jesus corrects this misunderstanding: faith's power is not its size but its object. 'If ye had faith as a grain of mustard seed' (v.6)—the smallest seed—'ye might say unto this sycamine tree, Be thou plucked up...and it should obey you.' The point is not faith's amount but its focus: even tiny faith in the omnipotent God accomplishes impossibilities. The disciples seek more faith; Jesus says use the faith you have.
And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.
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Jesus teaches about faith: 'And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.' The disciples requested increased faith (v. 5). Jesus responds that even 'faith as a grain of mustard seed' (πίστιν ὡς κόκκον σινάπεως, pistin hōs kokkon sinapeōs)—proverbially the smallest seed—suffices for impossible tasks. The example: commanding 'this sycamine tree' (τῇ συκαμίνῳ ταύτῃ, tē sykaminō tautē)—a hardy tree with deep roots—'be plucked up... and planted in the sea' (Ἐκριζώθητι καὶ φυτεύθητι ἐν τῇ θαλάσσῃ, Ekrizōthēti kai phyteuthēti en tē thalassē), 'and it should obey you' (ὑπήκουσεν ἂν ὑμῖν, hypēkousen an hymin). The issue isn't quantity but quality—genuine faith, however small, accesses God's unlimited power.
Unworthy Servants
But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
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But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? Jesus begins a parable challenging assumptions about merit and reward. The phrase which of you (τίς ἐξ ὑμῶν, tis ex hymōn) invites hearers to imagine themselves as masters. A servant (δοῦλον, doulon—literally "slave") returns from field work—plowing or feeding cattle (ἀροτριῶντα ἢ ποιμαίνοντα, arotriounta ē poimainonta)—exhausting agricultural labor. The master's expected response is rhetorical: no master would immediately say Go and sit down to meat (παρελθὼν εὐθέως ἀνάπεσε, parelthōn eutheōs anapese—"come right away and recline at table").
The phrase by and by translates εὐθέως (eutheōs, "immediately")—the master won't immediately release the servant to eat. First-century cultural expectations were clear: servants served masters before attending to their own needs. The question establishes common ground before Jesus applies the principle spiritually (vv. 9-10): believers are servants who've done only what was commanded, owing God everything, earning nothing. This confronts self-congratulatory religion that expects divine reward for obedience, as if God were indebted to those who serve Him.
The phrase by and by translates εὐθέως (eutheōs, "immediately")—the master won't immediately release the servant to eat. First-century cultural expectations were clear: servants served masters before attending to their own needs. The question establishes common ground before Jesus applies the principle spiritually (vv. 9-10): believers are servants who've done only what was commanded, owing God everything, earning nothing. This confronts self-congratulatory religion that expects divine reward for obedience, as if God were indebted to those who serve Him.
And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?
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And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Jesus continues the parable with the expected master's response. The Greek construction will not rather say (οὐχὶ ἐρεῖ αὐτῷ, ouchi erei autō) expects the affirmative answer: "Of course he will say..." The command sequence is specific: Make ready wherewith I may sup (ἑτοίμασον τί δειπνήσω, hetoimason ti deipnēsō—"prepare something for my supper").
Then gird thyself (περιζωσάμενος, perizōsamenos)—tucking one's robe into the belt to work unencumbered, the posture of active service. The servant must serve me, till I have eaten and drunken (διακόνει μοι ἕως φάγω καὶ πίω, diakonei moi heōs phagō kai piō)—complete the master's meal before attending to personal needs. Only afterward (μετὰ ταῦτα, meta tauta) does the servant eat and drink.
This isn't cruelty but cultural expectation—servants fulfill duties before claiming privileges. Applied spiritually: believers serve God's purposes before pursuing personal comfort. We don't negotiate terms with the Almighty or demand compensation. Our obedience is owed, not optional, and completing assigned tasks doesn't create indebtedness in God. This radically opposes prosperity gospel notions that obedience guarantees material blessing.
Then gird thyself (περιζωσάμενος, perizōsamenos)—tucking one's robe into the belt to work unencumbered, the posture of active service. The servant must serve me, till I have eaten and drunken (διακόνει μοι ἕως φάγω καὶ πίω, diakonei moi heōs phagō kai piō)—complete the master's meal before attending to personal needs. Only afterward (μετὰ ταῦτα, meta tauta) does the servant eat and drink.
This isn't cruelty but cultural expectation—servants fulfill duties before claiming privileges. Applied spiritually: believers serve God's purposes before pursuing personal comfort. We don't negotiate terms with the Almighty or demand compensation. Our obedience is owed, not optional, and completing assigned tasks doesn't create indebtedness in God. This radically opposes prosperity gospel notions that obedience guarantees material blessing.
Doth he thank that servant because he did the things that were commanded him? I trow not.
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Doth he thank that servant because he did the things that were commanded him? I trow not. Jesus concludes the parable with a rhetorical question: Doth he thank that servant (μὴ ἔχει χάριν τῷ δούλῳ, mē echei charin tō doulō—literally "Does he have gratitude toward the servant?"). The expected answer is negative. The phrase because he did the things that were commanded him (ὅτι ἐποίησεν τὰ διαταχθέντα, hoti epoiēsen ta diatachthenta) emphasizes the commanded nature of the work—these weren't voluntary extras but assigned duties.
I trow not (οὐ δοκῶ, ou dokō—"I think not") is Jesus' assessment, though some manuscripts omit this phrase, leaving the rhetorical question to stand alone. The point is clear: masters don't owe special thanks for servants doing exactly what they're supposed to do. Obedience to commands is baseline expectation, not extraordinary achievement deserving bonus reward.
Applied spiritually (v. 10): when believers obey God's commands, we've done only our duty. We cannot earn salvation through obedience (Ephesians 2:8-9) nor claim special divine favors for doing what God requires. This demolishes works-righteousness and religious pride. Our best obedience is unprofitable—we've given God nothing He wasn't already owed. Yet Scripture also promises rewards for faithful service (Matthew 25:21, 1 Corinthians 3:12-15)—not as wages earned but as grace gifts from a generous Master who delights to honor His servants beyond what justice requires.
I trow not (οὐ δοκῶ, ou dokō—"I think not") is Jesus' assessment, though some manuscripts omit this phrase, leaving the rhetorical question to stand alone. The point is clear: masters don't owe special thanks for servants doing exactly what they're supposed to do. Obedience to commands is baseline expectation, not extraordinary achievement deserving bonus reward.
Applied spiritually (v. 10): when believers obey God's commands, we've done only our duty. We cannot earn salvation through obedience (Ephesians 2:8-9) nor claim special divine favors for doing what God requires. This demolishes works-righteousness and religious pride. Our best obedience is unprofitable—we've given God nothing He wasn't already owed. Yet Scripture also promises rewards for faithful service (Matthew 25:21, 1 Corinthians 3:12-15)—not as wages earned but as grace gifts from a generous Master who delights to honor His servants beyond what justice requires.
So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
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Jesus concludes the parable of the unprofitable servant: 'So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do' (οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι Δοῦλοι ἀχρεῖοί ἐσμεν· ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν). The term 'achreios' (ἀχρεῖοί, unprofitable) means unworthy of special merit or reward. Even perfect obedience (ποιήσητε πάντα, having done all things commanded) merits no boasting—it is simply duty (ὃ ὠφείλομεν, what we owed). This teaching crushes self-righteousness and merit-based religion, establishing that salvation is grace alone, not earned reward.
Jesus Cleanses Ten Lepers
And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
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Journey context: 'And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.' Luke again notes Jesus' determined journey 'to Jerusalem' (εἰς Ἰερουσαλήμ, eis Ierousalēm), emphasizing the cross's centrality. The route 'through the midst of Samaria and Galilee' (διὰ μέσον Σαμαρείας καὶ Γαλιλαίας, dia meson Samareias kai Galilaias) took Jesus through the border region between these territories. This geographical note sets up the healing of ten lepers (vv. 12-19), one of whom was a Samaritan. The detail establishes that Jesus' ministry transcended ethnic boundaries and that gratitude (or its absence) isn't determined by ethnicity—even despised Samaritans could demonstrate faith and thankfulness lacking in Jews.
And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
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The lepers approach: 'And as he entered into a certain village, there met him ten men that were lepers, which stood afar off.' The 'ten men that were lepers' (δέκα λεπροὶ ἄνδρες, deka leproi andres) formed a community of afflicted outcasts. They 'stood afar off' (ἔστησαν πόρρωθεν, estēsan porrōthen) as Mosaic law required—lepers had to maintain distance and warn approaching people (Leviticus 13:45-46). Their compliance with this law demonstrates they still identified as part of the Jewish community despite exclusion. The number ten is significant—enough for a synagogue minyan (minimum prayer quorum). These outcast sufferers formed their own worshiping community in exile, bound together by shared affliction and desperate hope.
And they lifted up their voices, and said, Jesus, Master, have mercy on us.
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The lepers cry out: 'And they lifted up their voices, and said, Jesus, Master, have mercy on us.' From their required distance, 'they lifted up their voices' (αὐτοὶ ἦραν φωνήν, autoi ēran phōnēn)—they had to shout to be heard. They address Him as 'Jesus, Master' (Ἰησοῦ ἐπιστάτα, Iēsou epistata)—acknowledging His authority. Their plea: 'have mercy on us' (ἐλέησον ἡμᾶς, eleēson hēmas). They don't specify what mercy they need—healing is implied but not demanded. This demonstrates appropriate faith: recognizing Jesus' authority, acknowledging their need, throwing themselves on His mercy without dictating terms. They come empty-handed, offering nothing, claiming nothing, simply begging grace. This is the right posture for approaching God—desperate, humble, pleading.
And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went , they were cleansed.
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Jesus' unusual command: 'And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.' Jesus doesn't touch them, speak healing, or even pronounce them clean. Instead, He commands: 'Go shew yourselves unto the priests' (Πορευθέντες ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσιν, Poreuthentes epideixate heautous tois hiereusin). Levitical law required priests to examine healed lepers and pronounce them clean before restoration to community (Leviticus 14). Jesus' command assumes healing will occur. The miracle happens en route: 'as they went, they were cleansed' (ἐν τῷ ὑπάγειν αὐτοὺς ἐκαθαρίσθησαν, en tō hypagein autous ekatharisthēsan). They were healed in the act of obedience. This teaches that faith must act on Jesus' word before seeing results.
And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
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One of ten healed lepers returns: 'And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God' (εἷς δὲ ἐξ αὐτῶν, ἰδὼν ὅτι ἰάθη, ὑπέστρεψεν μετὰ φωνῆς μεγάλης δοξάζων τὸν θεόν). The participle 'idōn' (ἰδὼν, when he saw) indicates recognition of God's work. The verb 'hypostrephō' (ὑπέστρεψεν, turned back) shows deliberate return. His worship is vocal (μετὰ φωνῆς μεγάλης, with loud voice) and God-directed (δοξάζων τὸν θεόν, glorifying God). Verse 16 notes he was a Samaritan—an outsider showed gratitude while nine Jews (insiders) did not. This illustrates that genuine faith transcends ethnic boundaries and that God values grateful hearts.
And fell down on his face at his feet, giving him thanks: and he was a Samaritan.
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One returns: 'And fell down on his face at his feet, giving him thanks: and he was a Samaritan.' Only one of the ten returned. He 'fell down on his face at his feet' (ἔπεσεν ἐπὶ πρόσωπον παρὰ τοὺς πόδας αὐτοῦ, epesen epi prosōpon para tous podas autou)—full prostration, the posture of worship. He was 'giving him thanks' (εὐχαριστῶν αὐτῷ, eucharistōn autō), from which we get 'Eucharist.' The shocking detail: 'he was a Samaritan' (αὐτὸς ἦν Σαμαρίτης, autos ēn Samaritēs). Jews and Samaritans were bitter enemies, divided by centuries of ethnic and religious hostility. Yet the only one who returned to thank Jesus was the ethnic and religious outsider. This demonstrates that privilege doesn't guarantee gratitude, and marginalization doesn't prevent it. Faith and thankfulness transcend ethnicity.
And Jesus answering said, Were there not ten cleansed? but where are the nine?
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And Jesus answering said, Were there not ten cleansed? but where are the nine? Jesus' question cuts with surgical precision. The Greek Were there not ten cleansed? (οὐχὶ οἱ δέκα ἐκαθαρίσθησαν, ouchi hoi deka ekatharisthēsan) uses the passive voice—God cleansed them, not they cleansed themselves. The verb katharizō (ἐκαθαρίσθησαν) indicates complete purification from the ritual and physical defilement of leprosy (lepra, a term covering various skin diseases making one ceremonially unclean).
But where are the nine? (οἱ δὲ ἐννέα ποῦ, hoi de ennea pou) expresses both bewilderment and indictment. Nine Jews received miraculous healing but failed to return with thanksgiving. Only the Samaritan—the ethnic and religious outsider despised by Jews—came back to glorify God (v. 15-16). The contrast is devastating: those who should have known to worship God (the nine Jews) failed, while the unexpected one (the Samaritan) demonstrated true faith.
This pattern recurs throughout Luke's gospel: the good Samaritan (10:30-37), the grateful Samaritan leper (17:11-19), the humble tax collector versus the self-righteous Pharisee (18:9-14). Jesus consistently reveals that ethnic privilege and religious knowledge don't guarantee right relationship with God. True faith appears in unexpected places—among Gentiles, Samaritans, sinners—while religious insiders often miss God's work. The nine's ingratitude exposes the danger of entitlement: presuming God's blessings while withholding worship.
But where are the nine? (οἱ δὲ ἐννέα ποῦ, hoi de ennea pou) expresses both bewilderment and indictment. Nine Jews received miraculous healing but failed to return with thanksgiving. Only the Samaritan—the ethnic and religious outsider despised by Jews—came back to glorify God (v. 15-16). The contrast is devastating: those who should have known to worship God (the nine Jews) failed, while the unexpected one (the Samaritan) demonstrated true faith.
This pattern recurs throughout Luke's gospel: the good Samaritan (10:30-37), the grateful Samaritan leper (17:11-19), the humble tax collector versus the self-righteous Pharisee (18:9-14). Jesus consistently reveals that ethnic privilege and religious knowledge don't guarantee right relationship with God. True faith appears in unexpected places—among Gentiles, Samaritans, sinners—while religious insiders often miss God's work. The nine's ingratitude exposes the danger of entitlement: presuming God's blessings while withholding worship.
There are not found that returned to give glory to God, save this stranger.
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There are not found that returned to give glory to God, save this stranger. Jesus' assessment is both observation and indictment. There are not found (οὐχ εὑρέθησαν, ouch heurethēsan) indicates a search that came up empty—Jesus looked for worshipers but found only one. The phrase to give glory to God (δοῦναι δόξαν τῷ θεῷ, dounai doxan tō theō) describes the purpose of return: not merely to thank Jesus personally but to glorify God for the miracle. The Samaritan recognized the theological dimension—healing came from God through Jesus.
The word stranger (ἀλλογενής, allogenēs—literally "of another race/nation") emphasizes ethnic otherness. In Jewish parlance, Samaritans were mongrel half-breeds, theologically corrupt, ritually defiling. Yet this allogenēs demonstrated covenant faithfulness (returning to praise God) that the nine Jews lacked. The irony is crushing: the ethnic and religious outsider understood worship while God's covenant people pursued blessings without thanksgiving.
This prefigures the gospel's trajectory: Israel's Messiah came to His own, and His own received Him not (John 1:11), but Gentiles would stream into the kingdom (Luke 13:29, Acts 10-11, Romans 11:11-24). The Samaritan's faith-filled gratitude contrasts with Jewish presumption. Jesus highlights this repeatedly: a Roman centurion's faith exceeds Israel's (Luke 7:9), Ninevites and the Queen of Sheba will condemn Jesus' generation (Luke 11:31-32), and now a Samaritan leper exemplifies responsive faith. The lesson: proximity to religious truth doesn't guarantee grateful hearts or saving faith.
The word stranger (ἀλλογενής, allogenēs—literally "of another race/nation") emphasizes ethnic otherness. In Jewish parlance, Samaritans were mongrel half-breeds, theologically corrupt, ritually defiling. Yet this allogenēs demonstrated covenant faithfulness (returning to praise God) that the nine Jews lacked. The irony is crushing: the ethnic and religious outsider understood worship while God's covenant people pursued blessings without thanksgiving.
This prefigures the gospel's trajectory: Israel's Messiah came to His own, and His own received Him not (John 1:11), but Gentiles would stream into the kingdom (Luke 13:29, Acts 10-11, Romans 11:11-24). The Samaritan's faith-filled gratitude contrasts with Jewish presumption. Jesus highlights this repeatedly: a Roman centurion's faith exceeds Israel's (Luke 7:9), Ninevites and the Queen of Sheba will condemn Jesus' generation (Luke 11:31-32), and now a Samaritan leper exemplifies responsive faith. The lesson: proximity to religious truth doesn't guarantee grateful hearts or saving faith.
And he said unto him, Arise, go thy way: thy faith hath made thee whole.
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Jesus' pronouncement: 'And he said unto him, Arise, go thy way: thy faith hath made thee whole.' Jesus tells him 'Arise, go thy way' (ἀναστὰς πορεύου, anastas poreuou)—you may leave. Then the crucial statement: 'thy faith hath made thee whole' (ἡ πίστις σου σέσωκέν σε, hē pistis sou sesōken se). The verb 'sesōken' (σέσωκέν, perfect tense of sōzō) means saved, healed, made whole—comprehensive restoration. All ten were healed (v. 14), but only this one was 'made whole.' The difference: he returned in faith and gratitude. Physical healing without spiritual transformation is incomplete. True wholeness requires recognizing Jesus as Lord, not merely miracle-worker. The nine received temporal healing; this one received eternal salvation. Ingratitude reveals incomplete faith.
The Coming of the Kingdom
And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: with: or, with outward shew
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Pharisees question about the kingdom: 'And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation.' The Pharisees 'demanded' (ἐπερωτηθεὶς, eperōtētheis, were questioning/interrogating) about 'when the kingdom of God should come' (πότε ἔρχεται ἡ βασιλεία τοῦ θεοῦ, pote erchetai hē basileia tou Theou). They expected a visible, political, military messianic kingdom overthrowing Rome. Jesus' answer contradicts this: 'The kingdom of God cometh not with observation' (οὐκ ἔρχεται μετὰ παρατηρήσεως, ouk erchetai meta paratērēseōs). The term 'observation' means careful watching for visible signs. The kingdom doesn't arrive with trumpet blasts, military conquest, or political revolution but through spiritual transformation invisible to physical eyes.
Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. within you: or, among you
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Jesus teaches: 'Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you' (οὐδὲ ἐροῦσιν, Ἰδοὺ ὧδε, ἤ, Ἰδοὺ ἐκεῖ· ἰδοὺ γὰρ ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν). The phrase 'entos hymōn' (ἐντὸς ὑμῶν) means either 'within you' (internal, spiritual) or 'among you' (in your midst, referring to Jesus' presence). Both interpretations have merit: the kingdom is present in Jesus' person and ministry (Luke 11:20) and also enters believers' hearts through the Spirit (Romans 14:17). Jesus counters Pharisaic expectations of dramatic, observable messianic kingdom arrival, teaching that God's rule begins invisibly in transformed hearts.
The Day of the Son of Man
And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.
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And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. Jesus shifts from addressing Pharisees (vv. 20-21) to privately instructing disciples about eschatological realities. The phrase The days will come (ἐλεύσονται ἡμέραι, eleusontai hēmerai) predicts a future season of longing. When ye shall desire to see one of the days of the Son of man (ὅτε ἐπιθυμήσετε μίαν τῶν ἡμερῶν τοῦ υἱοῦ τοῦ ἀνθρώπου ἰδεῖν, hote epithymēsete mian tōn hēmerōn tou huiou tou anthrōpou idein) describes intense yearning to experience even one day of the Son of Man's presence or kingdom manifestation.
The title Son of man (ὁ υἱὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou) is Jesus' self-designation, evoking Daniel 7:13-14's messianic figure who receives eternal dominion. The phrase and ye shall not see it (καὶ οὐκ ὄψεσθε, kai ouk opsesthe) promises a period of absence—between His ascension and second coming, disciples would long for His visible presence. This addresses post-resurrection church experience: believers would endure persecution, suffering, and delay, crying 'How long, O Lord?' (Revelation 6:10) while awaiting Christ's return.
The warning prepares disciples for the 'already/not yet' tension of kingdom life. The kingdom has come in Jesus (Luke 17:21) yet awaits consummation at His return (Luke 21:27). Believers live between advents, longing for the day when faith becomes sight (2 Corinthians 5:7), groaning while we await redemption (Romans 8:23). This prevents both false expectations (immediate earthly triumph) and despair (Christ has abandoned us)—the delay is real but temporary.
The title Son of man (ὁ υἱὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou) is Jesus' self-designation, evoking Daniel 7:13-14's messianic figure who receives eternal dominion. The phrase and ye shall not see it (καὶ οὐκ ὄψεσθε, kai ouk opsesthe) promises a period of absence—between His ascension and second coming, disciples would long for His visible presence. This addresses post-resurrection church experience: believers would endure persecution, suffering, and delay, crying 'How long, O Lord?' (Revelation 6:10) while awaiting Christ's return.
The warning prepares disciples for the 'already/not yet' tension of kingdom life. The kingdom has come in Jesus (Luke 17:21) yet awaits consummation at His return (Luke 21:27). Believers live between advents, longing for the day when faith becomes sight (2 Corinthians 5:7), groaning while we await redemption (Romans 8:23). This prevents both false expectations (immediate earthly triumph) and despair (Christ has abandoned us)—the delay is real but temporary.
And they shall say to you, See here; or, see there: go not after them, nor follow them.
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And they shall say to you, See here; or, see there: go not after them, nor follow them. Jesus warns against deception during the disciples' longing for His return. The phrase they shall say to you (ἐροῦσιν ὑμῖν, erousin hymin) identifies false teachers who will claim special knowledge of Christ's location. See here; or, see there (ἰδοὺ ἐκεῖ, ἰδοὺ ὧδε, idou ekei, idou hōde—"Behold there! Behold here!") mimics urgent announcements of Messiah's secret appearance.
Jesus' command is unambiguous: go not after them, nor follow them (μὴ ἀπέλθητε μηδὲ διώξητε, mē apelthēte mēde diōxēte—"do not go away nor pursue"). The double prohibition emphasizes complete avoidance—don't even investigate such claims. Why? Because Christ's return won't be secret or localized (v. 24)—it will be unmistakable, visible to all simultaneously, like lightning illuminating the entire sky.
This warning addresses persistent church temptation: every generation produces false christs and false prophets (Matthew 24:23-26, Mark 13:21-23). From first-century Zealot messiahs to modern cult leaders claiming to be Christ returned, the pattern continues. Jesus' warning protects against wasting energy chasing deceptions. True disciples don't need insider information about secret appearances—Christ's return will be public, glorious, and unmistakable (Acts 1:11, Revelation 1:7). Until then, we wait patiently, living faithfully, refusing to be distracted by sensational claims.
Jesus' command is unambiguous: go not after them, nor follow them (μὴ ἀπέλθητε μηδὲ διώξητε, mē apelthēte mēde diōxēte—"do not go away nor pursue"). The double prohibition emphasizes complete avoidance—don't even investigate such claims. Why? Because Christ's return won't be secret or localized (v. 24)—it will be unmistakable, visible to all simultaneously, like lightning illuminating the entire sky.
This warning addresses persistent church temptation: every generation produces false christs and false prophets (Matthew 24:23-26, Mark 13:21-23). From first-century Zealot messiahs to modern cult leaders claiming to be Christ returned, the pattern continues. Jesus' warning protects against wasting energy chasing deceptions. True disciples don't need insider information about secret appearances—Christ's return will be public, glorious, and unmistakable (Acts 1:11, Revelation 1:7). Until then, we wait patiently, living faithfully, refusing to be distracted by sensational claims.
For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.
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For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. Jesus provides the reason His return won't require announcement: it will be self-evident. As the lightning (ὥσπερ ἡ ἀστραπὴ, hōsper hē astrapē) introduces the simile. Lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven (ἀστράπτουσα ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπ' οὐρανὸν λάμπει, astraptousa ek tēs hypo ton ouranon eis tēn hyp' ouranon lampei) describes lightning's visible reach—from horizon to horizon in an instant.
Lightning possesses three qualities relevant to Christ's return: (1) Sudden—no advance warning, it strikes unexpectedly; (2) Visible—everyone sees it simultaneously, regardless of location; (3) Unmistakable—no one debates whether lightning occurred. So shall also the Son of man be in his day (οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ ἡμέρᾳ αὐτοῦ, houtōs estai ho huios tou anthrōpou en tē hēmera autou)—Christ's return will share these characteristics. No secret rapture, no gradual manifestation, no ambiguity. Revelation 1:7 confirms: 'Behold, he cometh with clouds; and every eye shall see him.'
The phrase in his day (ἐν τῇ ἡμέρᾳ αὐτοῦ, en tē hēmera autou) designates the appointed time of revelation and judgment. Just as 'the day of the Lord' in Old Testament prophecy described God's intervention in history (Joel 2:1-11, Amos 5:18-20), 'the day of the Son of man' marks Christ's return in glory. This day brings vindication for the righteous and judgment for the wicked—separation, not secret removal.
Lightning possesses three qualities relevant to Christ's return: (1) Sudden—no advance warning, it strikes unexpectedly; (2) Visible—everyone sees it simultaneously, regardless of location; (3) Unmistakable—no one debates whether lightning occurred. So shall also the Son of man be in his day (οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ ἡμέρᾳ αὐτοῦ, houtōs estai ho huios tou anthrōpou en tē hēmera autou)—Christ's return will share these characteristics. No secret rapture, no gradual manifestation, no ambiguity. Revelation 1:7 confirms: 'Behold, he cometh with clouds; and every eye shall see him.'
The phrase in his day (ἐν τῇ ἡμέρᾳ αὐτοῦ, en tē hēmera autou) designates the appointed time of revelation and judgment. Just as 'the day of the Lord' in Old Testament prophecy described God's intervention in history (Joel 2:1-11, Amos 5:18-20), 'the day of the Son of man' marks Christ's return in glory. This day brings vindication for the righteous and judgment for the wicked—separation, not secret removal.
But first must he suffer many things, and be rejected of this generation.
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But first must he suffer many things, and be rejected of this generation. Jesus abruptly shifts from future glory to present suffering. The word first (πρῶτον, prōton) establishes chronological necessity—before the glorious return (v. 24), the suffering servant must endure the cross. Must he suffer (δεῖ αὐτὸν πολλὰ παθεῖν, dei auton polla pathein)—the verb dei (δεῖ) indicates divine necessity, not mere prediction. God's redemptive plan required Messiah's suffering (Luke 24:26, Acts 17:3, Hebrews 2:10). The phrase many things (πολλὰ, polla) hints at the comprehensive nature of His passion: betrayal, arrest, trials, beating, mocking, crucifixion.
And be rejected of this generation (καὶ ἀποδοκιμασθῆναι ἀπὸ τῆς γενεᾶς ταύτης, kai apodokimasthēnai apo tēs geneas tautēs)—the verb apodokimazō (ἀποδοκιμασθῆναι) means to reject after examination, to disqualify, to refuse as unworthy. It's used of builders rejecting a stone (Psalm 118:22, quoted in Luke 20:17). This generation (τῆς γενεᾶς ταύτης, tēs geneas tautēs) identifies Jesus' contemporaries—the Jewish leaders and people who would cry 'Crucify him!' (Luke 23:21).
This verse prevents triumphalist eschatology divorced from suffering. Before crown comes cross; before exaltation comes humiliation; before glory comes rejection. Jesus models the pattern believers must follow (Luke 9:23, 14:27). The 'already/not yet' kingdom includes present suffering and future glory. Those who long for 'the days of the Son of man' (v. 22) must first walk the way of the cross. Suffering isn't accidental or avoidable—it's the path Christ took and calls us to follow.
And be rejected of this generation (καὶ ἀποδοκιμασθῆναι ἀπὸ τῆς γενεᾶς ταύτης, kai apodokimasthēnai apo tēs geneas tautēs)—the verb apodokimazō (ἀποδοκιμασθῆναι) means to reject after examination, to disqualify, to refuse as unworthy. It's used of builders rejecting a stone (Psalm 118:22, quoted in Luke 20:17). This generation (τῆς γενεᾶς ταύτης, tēs geneas tautēs) identifies Jesus' contemporaries—the Jewish leaders and people who would cry 'Crucify him!' (Luke 23:21).
This verse prevents triumphalist eschatology divorced from suffering. Before crown comes cross; before exaltation comes humiliation; before glory comes rejection. Jesus models the pattern believers must follow (Luke 9:23, 14:27). The 'already/not yet' kingdom includes present suffering and future glory. Those who long for 'the days of the Son of man' (v. 22) must first walk the way of the cross. Suffering isn't accidental or avoidable—it's the path Christ took and calls us to follow.
And as it was in the days of Noe, so shall it be also in the days of the Son of man.
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And as it was in the days of Noe, so shall it be also in the days of the Son of man. Jesus draws a parallel between Noah's era and His second coming. The phrase as it was in the days of Noe (καθὼς ἐγένετο ἐν ταῖς ἡμέραις Νῶε, kathōs egeneto en tais hēmerais Nōe) references Genesis 6-8, when humanity's wickedness provoked God's judgment through the flood. The comparison—so shall it be also in the days of the Son of man (οὕτως ἔσται καὶ ἐν ταῖς ἡμέραις τοῦ υἱοῦ τοῦ ἀνθρώπου, houtōs estai kai en tais hēmerais tou huiou tou anthrōpou)—establishes eschatological typology.
What characterized Noah's generation? Verse 27 details: eating, drinking, marrying—normal life pursued with no thought of coming judgment. Genesis 6:5 describes comprehensive wickedness: 'every imagination of the thoughts of his heart was only evil continually.' Yet the specific point here isn't extraordinary depravity but ordinary complacency—life as usual despite prophetic warning (2 Peter 2:5 calls Noah a 'preacher of righteousness'). People ignored Noah's ark-building and preaching, assuming stability would continue indefinitely.
The pattern repeats at Christ's return: people will pursue normal activities—business, pleasure, relationships—oblivious to impending judgment. The problem isn't eating or marrying per se but spiritual apathy that ignores God's warnings. Like Noah's contemporaries, the last generation will dismiss 'doomsday preaching' as fanaticism, continuing in sin until suddenly, unexpectedly, the day of reckoning arrives (Matthew 24:37-39). The warning: don't be lulled by normalcy into forgetting accountability to God.
What characterized Noah's generation? Verse 27 details: eating, drinking, marrying—normal life pursued with no thought of coming judgment. Genesis 6:5 describes comprehensive wickedness: 'every imagination of the thoughts of his heart was only evil continually.' Yet the specific point here isn't extraordinary depravity but ordinary complacency—life as usual despite prophetic warning (2 Peter 2:5 calls Noah a 'preacher of righteousness'). People ignored Noah's ark-building and preaching, assuming stability would continue indefinitely.
The pattern repeats at Christ's return: people will pursue normal activities—business, pleasure, relationships—oblivious to impending judgment. The problem isn't eating or marrying per se but spiritual apathy that ignores God's warnings. Like Noah's contemporaries, the last generation will dismiss 'doomsday preaching' as fanaticism, continuing in sin until suddenly, unexpectedly, the day of reckoning arrives (Matthew 24:37-39). The warning: don't be lulled by normalcy into forgetting accountability to God.
They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.
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They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Jesus details Noah-era normalcy: They did eat, they drank (ἤσθιον, ἔπινον, ēsthion, epinon)—imperfect tenses indicating continuous action. They married wives, they were given in marriage (ἐγάμουν, ἐγαμίζοντο, egamoun, egamizonto)—ongoing social activities. These aren't sins but ordinary human life. The problem: they did these things until the day that Noe entered into the ark (ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτόν, achri hēs hēmeras eisēlthen Nōe eis tēn kibōton)—right up to the moment of judgment, with no preparation, no repentance, no seeking God.
And the flood came, and destroyed them all (καὶ ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας, kai ēlthen ho kataklysmos kai apōlesen pantas). The aorist tense marks sudden, decisive action. The verb apollymi (ἀπώλεσεν, destroyed) indicates complete, irrevocable ruin—the same word used for eternal perdition (Matthew 10:28, John 3:16). All (πάντας, pantas) emphasizes totality—only Noah's family (eight people) survived.
The warning is sobering: normal life isn't sinful, but living as if this world is all that matters is spiritual suicide. Noah's contemporaries weren't necessarily more wicked than other generations—they simply ignored God while pursuing temporal goods. When judgment came, their normalcy provided no protection. So will it be at Christ's return: those absorbed in earthly pursuits without regard for God will be swept away. The solution isn't abandoning normal life but living it with eternity in view, like Noah who 'prepared an ark to the saving of his house' (Hebrews 11:7).
And the flood came, and destroyed them all (καὶ ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας, kai ēlthen ho kataklysmos kai apōlesen pantas). The aorist tense marks sudden, decisive action. The verb apollymi (ἀπώλεσεν, destroyed) indicates complete, irrevocable ruin—the same word used for eternal perdition (Matthew 10:28, John 3:16). All (πάντας, pantas) emphasizes totality—only Noah's family (eight people) survived.
The warning is sobering: normal life isn't sinful, but living as if this world is all that matters is spiritual suicide. Noah's contemporaries weren't necessarily more wicked than other generations—they simply ignored God while pursuing temporal goods. When judgment came, their normalcy provided no protection. So will it be at Christ's return: those absorbed in earthly pursuits without regard for God will be swept away. The solution isn't abandoning normal life but living it with eternity in view, like Noah who 'prepared an ark to the saving of his house' (Hebrews 11:7).
Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;
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Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded. Jesus introduces a second historical parallel: as it was in the days of Lot (ὁμοίως καθὼς ἐγένετο ἐν ταῖς ἡμέραις Λώτ, homoiōs kathōs egeneto en tais hēmerais Lōt), referencing Genesis 18-19. Like the Noah comparison, Lot's era featured ordinary activities: they did eat, they drank, they bought, they sold, they planted, they builded (ἤσθιον, ἔπινον, ἠγόραζον, ἐπώλουν, ἐφύτευον, ᾠκοδόμουν, ēsthion, epinon, ēgorazon, epōloun, ephyteuon, ōkodomoun).
Jesus adds commercial and agricultural activities to the eating/drinking/marrying of Noah's time: buying, selling, planting, building. These represent economic productivity, future planning, investment in this world. Again, these activities aren't inherently sinful—they're normal human life. The problem is perspective: Sodom pursued prosperity and comfort while ignoring God and practicing abomination (Genesis 19:4-5, Ezekiel 16:49-50). They lived as if tomorrow was guaranteed, making no preparation for eternity.
The two examples (Noah and Lot) establish a pattern: every generation that ignores God while pursuing worldly security faces sudden judgment. The activities differ slightly (marriage in Noah's time, commerce in Lot's), suggesting that any form of worldly preoccupation—whether domestic, economic, or social—can blind people to spiritual reality. The warning applies to every era: material prosperity and social stability create false security, dulling awareness of accountability to God. Then judgment strikes, catching the unprepared in their complacency.
Jesus adds commercial and agricultural activities to the eating/drinking/marrying of Noah's time: buying, selling, planting, building. These represent economic productivity, future planning, investment in this world. Again, these activities aren't inherently sinful—they're normal human life. The problem is perspective: Sodom pursued prosperity and comfort while ignoring God and practicing abomination (Genesis 19:4-5, Ezekiel 16:49-50). They lived as if tomorrow was guaranteed, making no preparation for eternity.
The two examples (Noah and Lot) establish a pattern: every generation that ignores God while pursuing worldly security faces sudden judgment. The activities differ slightly (marriage in Noah's time, commerce in Lot's), suggesting that any form of worldly preoccupation—whether domestic, economic, or social—can blind people to spiritual reality. The warning applies to every era: material prosperity and social stability create false security, dulling awareness of accountability to God. Then judgment strikes, catching the unprepared in their complacency.
But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.
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But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. The conjunction But (δὲ, de) marks the dramatic shift from normalcy to catastrophe. The same day that Lot went out (ᾗ ἡμέρᾳ ἐξῆλθεν Λὼτ ἀπὸ Σοδόμων, hē hēmera exēlthen Lōt apo Sodōmōn)—judgment fell immediately after God's people were removed to safety. It rained fire and brimstone from heaven (πῦρ καὶ θεῖον ἔβρεξεν ἀπ' οὐρανοῦ, pyr kai theion ebrexen ap' ouranou)—supernatural destruction, not natural disaster. Theion (θεῖον, brimstone/sulfur) intensifies burning, making fire inescapable.
And destroyed them all (καὶ ἀπώλεσεν πάντας, kai apōlesen pantas)—identical language to the flood account (v. 27). Total destruction, no survivors outside Lot's family. The timing is critical: judgment came the same day (ᾗ ἡμέρᾳ, hē hēmera) Lot departed. This establishes the pattern: God removes the righteous before pouring out wrath. Genesis 18:23-32 records Abraham's intercession—God wouldn't destroy Sodom if even ten righteous were found. None existed (except Lot's family), so God evacuated the righteous before executing judgment.
This prefigures end-times sequence: believers will be separated from the wicked at Christ's return (Matthew 24:40-41). The separation isn't secret pre-tribulation rapture but visible judgment-day division. Like Lot's same-day sequence (exit Sodom, destruction falls), Christ's return brings simultaneous salvation and judgment—the righteous gathered, the wicked destroyed (2 Thessalonians 1:7-10). The application: don't assume gradual decline gives time for later repentance. Judgment comes suddenly, like fire from heaven, catching the unprepared.
And destroyed them all (καὶ ἀπώλεσεν πάντας, kai apōlesen pantas)—identical language to the flood account (v. 27). Total destruction, no survivors outside Lot's family. The timing is critical: judgment came the same day (ᾗ ἡμέρᾳ, hē hēmera) Lot departed. This establishes the pattern: God removes the righteous before pouring out wrath. Genesis 18:23-32 records Abraham's intercession—God wouldn't destroy Sodom if even ten righteous were found. None existed (except Lot's family), so God evacuated the righteous before executing judgment.
This prefigures end-times sequence: believers will be separated from the wicked at Christ's return (Matthew 24:40-41). The separation isn't secret pre-tribulation rapture but visible judgment-day division. Like Lot's same-day sequence (exit Sodom, destruction falls), Christ's return brings simultaneous salvation and judgment—the righteous gathered, the wicked destroyed (2 Thessalonians 1:7-10). The application: don't assume gradual decline gives time for later repentance. Judgment comes suddenly, like fire from heaven, catching the unprepared.
Even thus shall it be in the day when the Son of man is revealed.
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Even thus shall it be in the day when the Son of man is revealed. Jesus applies both historical examples (Noah and Lot) to His second coming. Even thus (κατὰ τὰ αὐτὰ, kata ta auta—"according to these same things") draws direct parallel between past judgments and future eschatological judgment. In the day when the Son of man is revealed (ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται, hē hēmera ho huios tou anthrōpou apokalyptetai)—the verb apokalyptō (ἀποκαλύπτεται, is revealed) means to unveil, uncover, make manifest what was hidden.
Currently, Christ's glory is veiled—He reigns from heaven, invisible to human eyes (Colossians 3:3-4). At His return, the veil lifts; He appears in manifest glory (Colossians 3:4, 1 John 3:2). The parallel with Noah and Lot emphasizes: (1) Normalcy—life continues as usual until the moment of revelation; (2) Suddenness—judgment strikes without further warning; (3) Totality—no escape for the unprepared; (4) Separation—the righteous saved, the wicked destroyed; (5) Irreversibility—no second chances after judgment falls.
The day (ᾗ ἡμέρᾳ, hē hēmera) is singular, definite—not gradual process but specific moment when history culminates in Christ's appearing. 2 Thessalonians 1:7-10 describes this revelation: Christ returns 'in flaming fire taking vengeance' on those who 'know not God,' while simultaneously glorifying Himself in His saints. That day divides humanity finally and forever—vindication for believers, destruction for unbelievers. The warning: prepare now, while grace extends; judgment comes suddenly, irreversibly.
Currently, Christ's glory is veiled—He reigns from heaven, invisible to human eyes (Colossians 3:3-4). At His return, the veil lifts; He appears in manifest glory (Colossians 3:4, 1 John 3:2). The parallel with Noah and Lot emphasizes: (1) Normalcy—life continues as usual until the moment of revelation; (2) Suddenness—judgment strikes without further warning; (3) Totality—no escape for the unprepared; (4) Separation—the righteous saved, the wicked destroyed; (5) Irreversibility—no second chances after judgment falls.
The day (ᾗ ἡμέρᾳ, hē hēmera) is singular, definite—not gradual process but specific moment when history culminates in Christ's appearing. 2 Thessalonians 1:7-10 describes this revelation: Christ returns 'in flaming fire taking vengeance' on those who 'know not God,' while simultaneously glorifying Himself in His saints. That day divides humanity finally and forever—vindication for believers, destruction for unbelievers. The warning: prepare now, while grace extends; judgment comes suddenly, irreversibly.
In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back .
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In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. Jesus shifts from historical parallels to practical commands for that day (ἐν ἐκείνῃ τῇ ἡμέρᾳ, en ekeinē tē hēmera)—the day of Son of Man's revelation (v. 30). The imagery: someone on the housetop (ἐπὶ τοῦ δώματος, epi tou dōmatos)—Palestinian houses had flat roofs accessed by external stairs, used for work, rest, or prayer. His stuff in the house (τὰ σκεύη αὐτοῦ ἐν τῇ οἰκίᾳ, ta skeuē autou en tē oikia) refers to possessions, goods, belongings.
The command: let him not come down to take it away (μὴ καταβάτω ἆραι αὐτά, mē katabatō arai auta)—don't descend to retrieve possessions. Likewise, he that is in the field, let him not return back (ὁ ἐν ἀγρῷ μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω, ho en agrō mē epistrepsatō eis ta opisō)—the field worker must not go back for anything. The urgency is absolute: flee immediately, abandon possessions, don't look back. Why? Because judgment falls suddenly, completely, like Sodom's fire—any delay is fatal.
This has dual application: (1) Historical—Jerusalem's AD 70 destruction required immediate flight (Luke 21:20-22); Jesus' warning saved Christians who fled to Pella before Rome's siege. (2) Eschatological—at Christ's return, no time exists for securing earthly goods. The command tests priorities: Will you value possessions over life? Will attachment to this world delay obedience? The warning: earthly goods become worthless in judgment. Better to lose everything temporal and gain everything eternal than cling to perishing treasures.
The command: let him not come down to take it away (μὴ καταβάτω ἆραι αὐτά, mē katabatō arai auta)—don't descend to retrieve possessions. Likewise, he that is in the field, let him not return back (ὁ ἐν ἀγρῷ μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω, ho en agrō mē epistrepsatō eis ta opisō)—the field worker must not go back for anything. The urgency is absolute: flee immediately, abandon possessions, don't look back. Why? Because judgment falls suddenly, completely, like Sodom's fire—any delay is fatal.
This has dual application: (1) Historical—Jerusalem's AD 70 destruction required immediate flight (Luke 21:20-22); Jesus' warning saved Christians who fled to Pella before Rome's siege. (2) Eschatological—at Christ's return, no time exists for securing earthly goods. The command tests priorities: Will you value possessions over life? Will attachment to this world delay obedience? The warning: earthly goods become worthless in judgment. Better to lose everything temporal and gain everything eternal than cling to perishing treasures.
Remember Lot's wife.
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Remember Lot's wife. Jesus condenses an entire warning into three words. The command Remember (μνημονεύετε, mnēmoneuete)—present imperative, ongoing obligation—calls for continual mindfulness. Lot's wife (τῆς γυναικὸς Λώτ, tēs gynaikos Lōt) refers to Genesis 19:26: 'But his wife looked back from behind him, and she became a pillar of salt.' She escaped Sodom physically but looked back longingly, disobeying the angel's explicit command: 'look not behind thee' (Genesis 19:17). Her backward glance betrayed divided heart—body fleeing, heart remaining. God's judgment was immediate and permanent: petrification into a salt pillar.
What made her look back? Attachment to Sodom—her home, possessions, life, perhaps daughters-in-law left behind (Genesis 19:14). She couldn't fully release the condemned city. Her backward look symbolizes divided loyalty, half-hearted obedience, love of this world over God. Jesus uses her as negative example: don't let earthly attachments cause you to hesitate or look back when judgment comes. The New Testament echoes this warning: 'No man, having put his hand to the plough, and looking back, is fit for the kingdom of God' (Luke 9:62). 'If any man love the world, the love of the Father is not in him' (1 John 2:15).
The brevity is striking—Remember Lot's wife—three words containing massive warning. She was so close to salvation but perished on the threshold through divided affection. Her memorial stands as permanent warning: you can escape judgment geographically while remaining attached spiritually, and that attachment will destroy you. Don't look back.
What made her look back? Attachment to Sodom—her home, possessions, life, perhaps daughters-in-law left behind (Genesis 19:14). She couldn't fully release the condemned city. Her backward look symbolizes divided loyalty, half-hearted obedience, love of this world over God. Jesus uses her as negative example: don't let earthly attachments cause you to hesitate or look back when judgment comes. The New Testament echoes this warning: 'No man, having put his hand to the plough, and looking back, is fit for the kingdom of God' (Luke 9:62). 'If any man love the world, the love of the Father is not in him' (1 John 2:15).
The brevity is striking—Remember Lot's wife—three words containing massive warning. She was so close to salvation but perished on the threshold through divided affection. Her memorial stands as permanent warning: you can escape judgment geographically while remaining attached spiritually, and that attachment will destroy you. Don't look back.
Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.
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Jesus warns: 'Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it' (ὃς ἐὰν ζητήσῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν, καὶ ὃς ἐὰν ἀπολέσῃ ζῳογονήσει αὐτήν). The term 'psychē' (ψυχήν, life/soul) encompasses both physical life and spiritual existence. The paradox—self-preservation leads to loss, self-sacrifice leads to preservation—appears throughout Jesus' teaching (Luke 9:24, Matthew 10:39, John 12:25). The verb 'zōogoneō' (ζῳογονήσει, preserve/make alive) suggests more than mere survival—gaining true, abundant, eternal life. This saying, in context of His return (vv.22-37), warns against clinging to earthly security rather than following Christ at any cost.
I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.
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I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left (λέγω ὑμῖν, ταύτῃ τῇ νυκτὶ ἔσονται δύο ἐπὶ κλίνης μιᾶς, ὁ εἷς παραλημφθήσεται καὶ ὁ ἕτερος ἀφεθήσεται)—Jesus describes the Second Coming's sudden discrimination. En tautē tē nukti (in that night) emphasizes unexpectedness. Two in klinē (bed)—one paralēmphthēsetai (taken) and the other aphethēsetai (left). The passive verbs indicate divine agency—God makes the separation.
Context suggests 'taken' may mean taken in judgment (like Noah's flood taking the wicked), not rapture. The previous verses (vv.26-30) parallel Noah and Lot—in both cases, the wicked were 'taken' in judgment while the righteous were 'left' or delivered. Jesus emphasizes sudden separation based on internal spiritual state, not external circumstances.
Context suggests 'taken' may mean taken in judgment (like Noah's flood taking the wicked), not rapture. The previous verses (vv.26-30) parallel Noah and Lot—in both cases, the wicked were 'taken' in judgment while the righteous were 'left' or delivered. Jesus emphasizes sudden separation based on internal spiritual state, not external circumstances.
Two women shall be grinding together ; the one shall be taken, and the other left.
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Two women shall be grinding together; the one shall be taken, and the other left (ἔσονται δύο ἀλήθουσαι ἐπὶ τὸ αὐτό, ἡ μία παραλημφθήσεται, ἡ δὲ ἑτέρα ἀφεθήσεται)—Jesus continues the separation imagery. Two women alēthousai epi to auto (grinding at the same place)—engaged in identical daily labor. Again, one taken, one left. The repetition emphasizes that external activity, social position, or religious practice doesn't determine destiny—internal heart condition does.
Grinding grain was daily women's work, often done communally. Jesus uses mundane activity to illustrate eschatological separation. No sphere of life—domestic, agricultural, commercial—escapes divine judgment. The Second Coming interrupts ordinary life, revealing and finalizing hidden spiritual realities.
Grinding grain was daily women's work, often done communally. Jesus uses mundane activity to illustrate eschatological separation. No sphere of life—domestic, agricultural, commercial—escapes divine judgment. The Second Coming interrupts ordinary life, revealing and finalizing hidden spiritual realities.
Two men shall be in the field; the one shall be taken, and the other left. this verse is not found in most of the Greek copies
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Two men shall be in the field; the one shall be taken, and the other left (δύο ἔσονται ἐν τῷ ἀγρῷ, ὁ εἷς παραλημφθήσεται καὶ ὁ ἕτερος ἀφεθήσεται)—Jesus provides a third example: two men en tō agrō (in the field), one taken, one left. Note: this verse doesn't appear in earliest Greek manuscripts and may be a later scribal addition harmonizing with Matthew 24:40. Whether original or not, it continues the pattern: identical external circumstances, opposite eternal destinies.
The agricultural setting represents men's labor parallel to women's domestic labor (v.35). If authentic, it emphasizes the comprehensiveness of eschatological separation—no sphere of human activity escapes judgment. The Second Coming discriminates based on internal relationship with Christ, not external religious performance or moral respectability.
The agricultural setting represents men's labor parallel to women's domestic labor (v.35). If authentic, it emphasizes the comprehensiveness of eschatological separation—no sphere of human activity escapes judgment. The Second Coming discriminates based on internal relationship with Christ, not external religious performance or moral respectability.
And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.
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And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together (καὶ ἀποκριθέντες λέγουσιν αὐτῷ, Ποῦ, κύριε; ὁ δὲ εἶπεν αὐτοῖς, Ὅπου τὸ σῶμα, ἐκεῖ καὶ οἱ ἀετοὶ ἐπισυναχθήσονται)—the disciples ask pou (where?) regarding the separation. Jesus responds proverbially: hopou to sōma, ekei kai hoi aetoi (where the body/corpse, there the eagles/vultures). Aetos can mean eagles or vultures; given the corpse context, vultures are likely. Episunachthēsontai (gathered together) describes inevitable congregation.
Jesus's answer is cryptic but suggests judgment's inevitability and obviousness. As vultures instinctively gather where death occurs, so judgment congregates where spiritual death exists. The comparison may indicate Jerusalem's destruction (AD 70) when Roman 'eagles' (their military standards) gathered to devour the spiritually dead city. Or more generally: judgment is as certain and conspicuous as vultures on a carcass.
Jesus's answer is cryptic but suggests judgment's inevitability and obviousness. As vultures instinctively gather where death occurs, so judgment congregates where spiritual death exists. The comparison may indicate Jerusalem's destruction (AD 70) when Roman 'eagles' (their military standards) gathered to devour the spiritually dead city. Or more generally: judgment is as certain and conspicuous as vultures on a carcass.