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Commentary on Luke 17 verses 20–37
We have here a discourse of Christ's concerning the kingdom of God, that is, the kingdom of the Messiah, which was now shortly to be set up, and of which there was great expectation.
I. Here is the demand of the Pharisees concerning it, which occasioned this discourse. They asked when the kingdom of God should come, forming a notion of it as a temporal kingdom, which should advance the Jewish nation above the nations of the earth. They were impatient to hear some tidings of its approach; they understood, perhaps, that Christ had taught his disciples to pray for the coming of it, and they had long preached that it was at hand. "Now," say the Pharisees, "when will that glorious view open? When shall we see this long-looked-for kingdom?"
II. Christ's reply to this demand, directed to the Pharisees first, and afterwards to his own disciples, who knew better how to understand it (Luk 17:22); what he said to both, he saith to us.
1.That the kingdom of the Messiah was to be a spiritual kingdom, and not temporal and external. They asked when it would come. "You know not what you ask," saith Christ; "it may come, and you not be aware of it." For it has not an external show, as other kingdoms have, the advancements and revolutions of which are taken notice of by the nations of the earth, and fill the newspapers; so they expected this kingdom of God would do. "No," saith Christ, (1.) "It will have a silent entrance, without pomp, without noise; it cometh not with observation," meta paratērēseōs - with outward show. They desired to have their curiosity satisfied concerning the time of it, to which Christ does not give them any answer, but will have their mistakes rectified concerning the nature of it: "It is not for you to know the times of this kingdom, these are secret things, which belong not to you; but the great intentions of this kingdom, these are things revealed." When Messiah the Prince comes to set up his kingdom, they shall not say, Lo here, or Lo there, as when a prince goes in progress to visit his territories it is in every body's mouth, he is here, or he is there; for where the king is there is the court. Christ will not come with all this talk; it will not be set up in this or that particular place; nor will the court of that kingdom be here or there; nor will it be here or there as it respects the country men are of, or the place they dwell in, as if that would place them nearer to, or further fRom. that kingdom. Those who confine Christianity and the church to this place or that party, cry, Lo here, or Lo there, than which nothing is more contrary to the designs of catholic Christianity; so do they who make prosperity and external pomp a mark of the true church. (2.) "It has a spiritual influence: The kingdom of God is within you." It is not of this world, Joh 18:36. Its glory does not strike men's fancies, but affects their spirits, and its power is over their souls and consciences; from them it receives homage, and not from their bodies only. The kingdom of God will not change men's outward condition, but their hearts and lives. Then it comes when it makes those humble, and serious, and heavenly, that were proud, and vain, and carnal, - when it weans those from the world that were wedded to the world; and therefore look for the kingdom of God in the revolutions of the heart, not of the civil government. The kingdom of God is among you; so some read it. "You enquire when it will come, and are not aware that it is already begun to be set up in the midst of you. The gospel is preached, it is confirmed by miracles, it is embraced by multitudes, so that it is in your nation, though not in your hearts." Note, It is the folly of many curious enquirers concerning the times to come that they look for that before them which is already among them.
2.That the setting up of this kingdom was a work that would meet with a great deal of opposition and interruption, Luk 17:22. The disciples thought they should carry all before them, and expected a constant series of success in their work; but Christ tells them it would be otherwise: "The days will come, before you have finished your testimony and done your work, when you shall desire to see one of the days of the Son of man" (one such a day as we now have), "of the prosperity and progress of the gospel, and shall not see it. At first, indeed, you will have wonderful success" (so they had, when thousands were added to the church in a day); "but do not think it will be always so; no, you will be persecuted and scattered, silenced and imprisoned, so that you will not have opportunities of preaching the gospel without fear, as you now have; people will grow cool to it, when they have enjoyed it awhile, so that you will not see such harvests of souls gathered in to Christ afterwards as at first, nor such multitudes flocking to him as doves to their windows." This looks forward to his disciples in after-ages; they must expect much disappointment; the gospel will not be always preached with equal liberty and success. Ministers and churches will sometimes be under outward restraints. Teachers will be removed into corners, and solemn assemblies scattered. Then they will wish to see such days of opportunity as they have formerly enjoyed, sabbath days, sacrament days, preaching days, praying days; these are days of the Son of man, in which we hear from him, and converse with him. The time may come when we may in vain wish for such days. God teaches us to know the worth of such mercies by the want of them. It concerns us, while they are continued, to improve them, and in the years of plenty to lay up in store for the years of famine. Sometimes they will be under inward restraints, will not have such tokens of the presence of the Son of man with them as they have had. The Spirit is withdrawn from them; they see not their signs; the angel comes not down to stir the waters; there is a great stupidity among the children of men, and a great lukewarmness among the children of God; then they shall wish to see such victorious triumphant days of the Son of man as they have sometimes seen, when he has ridden forth with his bow and his crown, conquering and to conquer, but they will not see them. Note, We must not think that Christ's church and cause are lost because not always alike visible and prevailing.
3.That Christ and his kingdom are not to be looked for in this or that particular place, but his appearance will be general in all places at once (Luk 17:23, Luk 17:24): "They will say to you, See here, or, See there; here is one that will deliver the Jews out of the hands of the oppressing Romans, or there is one that will deliver the Christians out of the hands of the oppressing Jews; here is the Messiah, and there is his prophet; here in this mountain, or there at Jerusalem, you will find the true church. Go not after them, nor follow them; do not heed such suggestions. The kingdom of God was not designed to be the glory of one people only, but to give light to the Gentiles; for as the lightning that lightens out of one part under heaven, and shines all on a sudden irresistibly to the other part under heaven, so shall also the Son of man be in his day." (1.) "The judgments that are to destroy the Jewish nation, to lay them waste, and to deliver the Christians from them, shall fly like lightning through the land, shall lay all waste from one end of it to another; and those that are marked for this destruction can no more avoid it, nor oppose it, than they can a flash of lightning." (2.) "The gospel that is to set up Christ's kingdom in the world shall fly like lightning through the nations. The kingdom of the Messiah is not to be a local thing, but is to be dispersed far and wide over the face of the whole earth; it shall shine from Jerusalem to all parts about, and that in a moment. The kingdoms of the earth shall be leavened by the gospel ere they are aware of it." The trophies of Christ's victories shall be erected on the ruins of the devil's kingdom, even in those countries that could never be subdued to the Roman yoke. The design of the setting up of Christ's kingdom was not to make one nation great, but to make all nations good - some, at least, of all nations; and this point shall be gained, though the nations rage, and the kings of the earth set themselves with all their might against it.
4.That the Messiah must suffer before he must reign (Luk 17:25): "First must he suffer many things, many hard things, and be rejected of this generation; and, if he be thus treated, his disciples must expect no other than to suffer and be rejected too for his sake." They thought of having the kingdom of the Messiah set up in external splendour: "No," saith Christ, "we must go by the cross to the crown. The Son of man must suffer many things. Pain, and shame, and death, are those many things. He must be rejected by this generation of unbelieving Jews, before he be embraced by another generation of believing Gentiles, that his gospel may have the honour of triumphing over the greatest opposition from those who ought to have given it the greatest assistance; and thus the excellency of the power will appear to be of God, and not of man; for, though Israel be not gathered, yet he will be glorious to the ends of the earth."
5.That the setting up of the kingdom of the Messiah would introduce the destruction of the Jewish nation, whom it would find in a deep sleep of security, and drowned in sensuality, as the old world was in the days of Noah, and Sodom in the days of Lot, Luk 17:26, etc. Observe,
(1.)How it had been with sinners formerly, and in what posture the judgments of God, of which they had been fairly warned, did at length find them. Look as far back as the old world, when all flesh had corrupted their way, and the earth was filled with violence. Come a little lower, and think how it was with the men of Sodom, who were wicked, and sinners before the Lord exceedingly. Now observe concerning both these, [1.] That they had fair warning given them of the ruin that was coming upon them for their sins. Noah was a preacher of righteousness to the old world; so was Lot to the Sodomites. They gave them timely notice of what would be in the end of their wicked ways, and that it was not far off. [2.] That they did not regard the warning given them, and gave no credit, no heed to it. They were very secure, went on in their business as unconcerned as you could imagine; they did eat, they drank, indulged themselves in their pleasures, and took no care of any thing else, but to make provision for the flesh, counted upon the perpetuity of their present flourishing state, and therefore married wives, and were given in marriage, that their families might be built up. They were all very merry; so were the men of Sodom, and yet very busy too: they bought, they sold, they planted, they builded. These were lawful things, but the fault was that they minded these inordinately, and their hearts were entirely set upon them, as that they had no heart at all to prepare against the threatened judgments. When they should have been, as the men of Nineveh, fasting and praying, repenting and reforming, upon warning given them of an approaching judgment, they were going on securely, eating flesh, and drinking wine, when God called to weeping and to mourning, Isa 22:12, Isa 22:13. [3.] That they continued in their security and sensuality, till the threatened judgment came. Until the day that Noah entered into the ark, and Lot went out of Sodom, nothing said or done to them served to alarm or awaken them. Note, Though the stupidity of sinners in a sinful way is as strange as it is without excuse, yet we are not to think it strange, for it is not without example. It is the old way that wicked men have trodden, that have gone slumbering to hell, as if their damnation slumbered while they did. [4.] That God took care for the preservation of those that were his, who believed and feared, and took the warning themselves which they gave to others. Noah entered into the ark, and there he was safe; Lot went out of Sodom, and so went out of harm's way. If some run on heedless and headlong into destruction, that shall be no prejudice to the salvation of those that believe. [5.] That they were surprised with the ruin which they would not fear, and were swallowed up in it, to their unspeakable horror and amazement. The flood came, and destroyed all the sinners of the old world; fire and brimstone came, and destroyed all the sinners of Sodom. God has many arrows in his quiver, and uses which he will in making war upon his rebellious subjects, for he can make which he will effectual. But that which is especially intended here is to show what a dreadful surprise destruction will be to those who are secure and sensual.
(2.)How it will be with sinners still (Luk 17:30): Thus shall it be in the day when the Son of man is revealed. When Christ comes to destroy the Jewish nation, by the Roman armies, the generality of that nation will be found under such a reigning security and stupidity as this. They have warning given by Christ now, and will have it repeated to them by the apostles after him, as they had by Noah and Lot; but it will be all in vain. They will continue secure, will go on in their neglect and opposition of Christ and his gospel, till all the Christians are withdrawn from among them and gone to the place of refuge. God will provide for them on the other side Jordan, and then a deluge of judgments shall flow in upon them, which will destroy all the unbelieving Jews. One would have thought that this discourse of our Saviour's, which was public, and not long after published to the world, should have awakened them; but it did not, for the hearts of that people were hardened, to their destruction. In like manner, when Jesus Christ shall come to judge the world, at the end of time, sinners will be found in the same secure and careless posture, altogether regardless of the judgment approaching, which will therefore come upon them as a snare; and in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end, nor the account that they must give. Woe to them that are thus at ease in Zion.
6.That it ought to be the care of his disciples and followers to distinguish themselves from the unbelieving Jews in that day, and, leaving them, their city and country, to themselves, to flee at the signal given, according to the direction that should be given. Let them retire, as Noah to his ark, and Lot to his Zoar. You would have healed Jerusalem, as of old Babylon, but she is not healed, and therefore forsake her, flee out of the midst of her, and deliver every man his soul, Jer 51:6, Jer 51:9. This flight of theirs from Jerusalem must be expeditious, and must not be retarded by any concern about their worldly affairs (Luk 17:31): "He that shall be on the house-top, when the alarm is given, let him not come down, to take his stuff away, both because he cannot spare so much time, and because the carrying away of his effects will but encumber him and retard his flight." Let him not regard his stuff at such a time, when it will be next to a miracle of mercy if he have his life given him for a prey. It will be better to leave his stuff behind him than to stay to look after it, and perish with them that believe not. It will be their concern to do as Lot and his family were charged to do: Escape for thy life. Save yourselves from this untoward generation. (2.) When they have made their escape, they must not think of returning (Luk 17:32): "Remember Lot's wife; and take warning by her not only to flee from this Sodom (for so Jerusalem is become, Isa 1:10), but to persevere in your flight, and do not look back, as she did; be not loth to leave a place marked for destruction, whomsoever or whatsoever you leave behind you, that is ever so dear to you." Those who have left the Sodom of a natural state, let them go forward, and not so much as look a kind look towards it again. Let them not look back, lest they should be tempted to go back; nay, lest that be construed a going back in heart, or an evidence that the heart was left behind. Lot's wife was turned into a pillar of salt, that she might remain a lasting monument of God's displeasure against apostates, who begin in the spirit and end in the flesh. (3.) There would be no other way of saving their lives than by quitting the Jews, and, if they thought to save themselves by a coalition with them, they would find themselves mistaken (Luk 17:33): "Whosoever shall seek to save his life, by declining from his Christianity and complying with the Jews, he shall lose it with them and perish in the common calamity; but whosoever is willing to venture his life with the Christians, upon the same bottom on which they venture, to take his lot with them in life and in death, he shall preserve his life, for he shall make sure of eternal life, and is in a likelier way at that time to save his life than those who embark in a Jewish bottom, or ensure upon their securities." Note, Those do best themselves that trust God in the way of duty.
7.That all good Christians should certainly escape, but many of them very narrowly, from that destruction, Luk 17:34-36. When God's judgments are laying all waste, he will take an effectual course to preserve those that are his, by remarkable providences distinguishing between them and others that were nearest to them: two in a bed, one taken and the other left; one snatched out of the burning and taken into a place of safety, while the other is left to perish in the common ruin. Note, Though the sword devours one as well as another, and all things seem to come alike to all, yet sooner or later it shall be made to appear that the Lord knows them that are his and them that are not, and how to take out the precious from the vile. We are sure that the Judge of all the earth will do right; and therefore, when he sends a judgment on purpose to avenge the death of his Son upon those that crucified him, he will take care that none of those who glorified him, and gloried in his cross, shall be taken away by that judgment.
8.That this distinguishing, dividing, discriminating work shall be done in all places, as far as the kingdom of God shall extend, Luk 17:37. Where, Lord? They had enquired concerning the time, and he would not gratify their curiosity with any information concerning that; they therefore tried him with another question: "Where, Lord? Where shall those be safe that are taken? Where shall those perish that are left?" The answer is proverbial, and may be explained so as to answer each side of the question: Wheresoever the body is, thither will the eagles be gathered together. (1.) Wherever the wicked are, who are marked for perdition, they shall be found out by the judgments of God; as wherever a dead carcase is, the birds of prey will smell it out, and make a prey of it. The Jews having made themselves a dead and putrefied carcase, odious to God's holiness and obnoxious to his justice, wherever any of that unbelieving generation is, the judgments of God shall fasten upon them, as the eagles do upon the prey: Thine hand shall find out all thine enemies (Psa 21:8), though they set their nests among the stars, Oba 1:4. The Roman soldiers will hunt the Jews out of all their recesses and fastnesses, and none shall escape. (2.) Wherever the godly are, who are marked for preservation, they shall be found happy in the enjoyment of Christ. As the dissolution of the Jewish church shall be extended to all parts, so shall the constitution of the Christian church. Wherever Christ is, believers will flock to him, and meet in him, as eagles about the prey, without being directed or shown the way, by the instinct of the new nature. Now Christ is where his gospel, and his ordinances, and his church are: For where two or three are gathered in his name there is he in the midst of them, and thither therefore others will be gathered to him. The kingdom of the Messiah is not to have one particular place for its metropolis, such as Jerusalem was to the Jewish church, to which all Jews were to resort; but, wherever the body is, wherever the gospel is preached and ordinances are ministered, thither will pious souls resort, there they will find Christ, and by faith feast upon him. Wherever Christ records his name he will meet his people, and bless them, Joh 4:21, etc.; Ti1 2:8. Many good interpreters understand it of the gathering of the saints together to Christ in the kingdom of glory: "Ask not where the carcase will be, and how they shall find the way to it, for they shall be under infallible direction; to him who is their living, quickening Head, and the centre of their unity, to him shall the gathering of the people be."
As if he said, If at the coming of Antichrist, his fame shall be spread abroad, as though Christ had appeared, go not out, nor follow him. For it cannot be that He who was once seen on earth, shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not the true Christ. For this is the clear sign of the second coming of our Saviour, that suddenly the lustre of His coming shall fill the whole world; and so it follows, For as the lightning that lighteneth, &c. For He will not appear walking upon the earth, as any common man, but will illuminate our whole universe, manifesting to all men the radiance of His divinity.
He who knows the signs of the coming judgment also knows the end. Why would he not know? He is like flashing lightning, since as the Light, the Son of God illumines the inner part of the heavenly mystery. “In that hour,” it says. He also knows the hour, but he knows it for himself, he does not know it for me. He then suitably asserts that the cause of the flood, fire and of the judgment proceeded from our sins, because God did not create evil, but our actions devised it for themselves.
He now speaks to the holy disciples as his true companions. He says, "The days will come when you will desire to see one of the days of the Son of man, and will not see it." … He would have them prepared for all that can cause people grief. He wants them ready to endure patiently so that approved they may enter the kingdom of God. He warns them that before his coming from heaven at the consummation of the world, tribulation and persecution will precede him. They will wish to see one of the days of the Son of man, such as those when they were still going around with Christ and speaking with him.
When our Lord said, The kingdom of God is within you, He would fain prepare His disciples for suffering, that being made strong they might be able to enter the kingdom of God; He therefore foretells to them, that before His coming from heaven at the end of the world, persecution will break out upon them. Hence it follows, And he said unto the disciples, The days will come, &c. meaning that so terrible will be the persecution, that they would desire to see one of His days, that is, of that time when they yet walked with Christ. Truly the Jews ofttimes beset Christ with reproaches and insults, and sought to stone Him, and ofttimes would have hurled Him down from the mountain; but even these seem to be looked upon as slight in comparison of greater evils that are to come.
And he said to the disciples: The days will come when you will long to see one of the days of the Son of Man, and you will not see it. This is the kingdom of God, which we hope for to see the day of Christ, and indeed one day, because in that glory of bliss, the prophet sighing said: For one day in your courts is better than a thousand (Psal. LXXXIII), there is no interruption of darkness, no memory at all of misery or pain, which have gone away, clouding the light of perpetual peace. Therefore, it is good to desire the presence of this day, but not to imagine everything to us in the greatness of desire, as if the day of the Lord were at hand. Hence also the Lord aptly added while predicting the future:
Or, by the day of Christ He signifies His kingdom, which we hope will come, and He rightly says, one day, because there shall no darkness disturb the glory of that blessed time. It is right then to long for the day of Christ, yet from the earnestness of our longing, let us not vision to ourselves as though the day were at hand. Hence it follows, And they shall say to you, Lo here! and, Lo there!
And he well says, that lighteneth out of the one part under heaven, because the judgment will be given under the heaven, that is, in the midst of the air, as the Apostle says, We shall be caught up together with them in the clouds. (1 Thess. 4:17.) But if the Lord shall appear at the Judgment like lightning, then shall no one remain hidden in the deep of his heart, for the very brightness of the Judge pierces through him; we may also take this answer of our Lord to refer to His coming, whereby He comes daily into His Church. For ofttimes have heretics so vexed the Church, by saying that the faith of Christ stands in their own dogma, that the faithful in those times longed that the Lord would if it were possible even for one day return to the earth, and Himself make known what was the true faith. And you shall not see it, because it need not that the Lord should again testify by a bodily presence that which has been spiritually declared by the light of the Gospel, once scattered and diffused throughout the whole world.
He means the generation not only of the Jews, but also of all wicked men, by whom even now in His own body, that is, His Church, the Son of man suffers many things, and is rejected. But while He spake many things of His coming in glory, He inserts something also concerning His Passion, that when men saw Him dying, whom they had heard would be glorified, they might both soothe their sorrow for His sufferings by the hope of the promised glory, and at the same time prepare themselves, if they love the glories of His kingdom, to look without alarm upon the horrors of death.
For their life was then without trouble, for Christ took care of them and protected them. But the time was coming when Christ should be taken away, and they should be exposed to perils, being brought before kings and princes, and then they should long for the first time and its tranquillity.
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SUMMARY
In Luke 17:22, Jesus prepares His disciples for a future period of His physical absence, foretelling a time when they will intensely long to experience the manifest presence and glorious reign of the Son of Man, but will not immediately witness it. This poignant statement serves as a prophetic warning and a call to endurance, emphasizing the interim period between His first and second comings, a time marked by spiritual longing and patient expectation rather than immediate visible fulfillment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 17:22 employs Foreshadowing and Contrast. The verse foreshadows the period after Jesus' ascension, when His physical presence would be absent, and His followers would long for His return. This prophetic insight prepares the disciples for the realities of the "inter-advent" age, a time of waiting and faith. The contrast is evident between the disciples' intense "desire to see" ("epithyméō" and "eídō") and the blunt declaration that they "shall not see" ("ou" and "optánomai"). This stark opposition highlights the tension between human longing for immediate fulfillment and divine timing, emphasizing that the Kingdom's full glory will not be continuously visible or immediately realized in the way they might expect. This contrast underscores the nature of faith during the interim period.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 17:22 is profoundly significant for Christian eschatology, emphasizing the "already but not yet" nature of the Kingdom of God. While the Kingdom is present through Christ's first coming and the indwelling Holy Spirit, its full, visible manifestation awaits His glorious return. This verse highlights the tension inherent in living between these two advents, a period characterized by both the invisible reign of Christ and a deep yearning for His visible, triumphant appearance. It underscores the importance of patient endurance and faithful living in a world still awaiting its ultimate redemption, reminding believers that their hope is fixed on a future reality that is certain, though its timing is unknown.
REFLECTION AND APPLICATION
Luke 17:22 offers a timeless message for all believers navigating the complexities of faith in a world that often seems devoid of God's immediate, visible intervention. It validates the natural human longing for Christ's return and the full establishment of His righteous kingdom, acknowledging the spiritual ache for justice, peace, and the eradication of suffering. This longing is not a sign of weakness but a divinely implanted desire that fuels our hope and directs our ultimate aspirations beyond the temporal. Yet, the verse also calls us to a profound patience and perseverance. We are to live faithfully in the "now," even as we yearn for the "not yet." This means actively engaging in the work of the Kingdom—spreading the gospel, pursuing justice, loving our neighbors—while simultaneously cultivating a spirit of watchfulness and readiness for the Lord's return, whenever that may be. It reminds us that our walk is one of faith, not sight, trusting in God's perfect timing and His sovereign plan for the consummation of all things.
Questions for Reflection
FAQ
What does Jesus mean by "the days of the Son of man"?
Answer: "The days of the Son of man" refers to the period of Jesus' glorious, manifest return and the full establishment of His Messianic kingdom. This phrase draws heavily from the Old Testament, particularly Daniel 7:13-14, where the "Son of Man" is depicted as a divine, authoritative figure who receives an everlasting dominion. Jesus consistently used this title for Himself, emphasizing both His humanity and His divine authority as the one who would come in glory to judge the world and reign. Therefore, "the days of the Son of man" signify the eschatological era when Christ's universal authority and righteous rule will be fully and visibly realized.
CHRIST-CENTERED FULFILLMENT
Luke 17:22, while speaking of a future longing, finds its ultimate Christ-centered fulfillment not merely in the anticipation of a future event, but in the very person and work of Jesus Christ. The "days of the Son of Man" are intrinsically linked to His redemptive mission, which began with His incarnation and culminates in His glorious return. The disciples' future longing for His visible presence underscores the profound impact of His first coming, which initiated the Kingdom of God, albeit in a hidden form (Luke 17:20-21). Jesus' death and resurrection, as foretold in Luke 17:25, are the necessary prerequisites for these "days" to dawn. His ascension, described in Acts 1:9-11, initiated the period of His physical absence, which in turn fuels the longing mentioned in this verse. However, this longing is not for an unknown figure, but for the very Lamb of God who takes away the sin of the world (John 1:29), the one who has already secured victory over sin and death (Colossians 2:15). The "days of the Son of Man" are therefore the consummation of Christ's redemptive work, when He will fully manifest the glory He already possesses, bringing to completion the salvation He inaugurated and establishing His eternal reign, as promised in Revelation 21:1-4. Thus, the longing is ultimately for the full revelation of Christ Himself, the Alpha and Omega, the beginning and the end.