TRV
See on the biblical-era map
Study This Verse
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."
If the Father, then, does not exercise judgment, it follows that judgment does not belong to Him, or that He consents to all those actions which take place; and if He does not judge, all persons will be equal, and accounted in the same condition. The advent of Christ will therefore be without an object, yea, absurd, inasmuch as in that case He exercises no judicial power. For "He came to divide a man against his father, and the daughter against the mother, and the daughter-in-law against the mother-in-law;" and when two are in one bed, to take the one, and to leave the other; and of two women grinding at the mill, to take one and leave the other.
Or by the eagles feeding on the dead animals, he has here described the rulers of the world, and those who shall at that time persecute the saints of God, in whose power are left all those who are unworthy of being taken up, who are called the body or carcase. Or by the eagles are meant the avenging powers which shall fly about to torment the wicked.
Two people in this world, which is very often compared with a field, are believers and unbelievers. One will receive the reward of their merits; therefore the faithful one is taken, but the faithless is left.
He fittingly said, “night,” because the Antichrist is the hour of darkness. The Antichrist spreads darkness in the hearts of people, when he says he is the Christ.… Christ, like flashing lightning, scatters the spheres of his light throughout the world. He does not wander through the desert. He is not enclosed in some other places, because the Lord says, “I fill heaven and earth.” He shines with the light of his splendor, so that we may see his glory in that night of the resurrection.
He rightly says, night, for Antichrist is the hour of darkness, because he pours a dark cloud over the minds of men while he declares himself to be Christ. But Christ as lightning shines brightly, that we may be able to see in that night the glory of the resurrection.
(de Qu. Ev. lib. ii. qu. 41.) Or He says, in that night, meaning in that tribulation.
(de Qu. Ev. ut sup) Or there are three classes of men here represented. The first is composed of those who prefer their ease and quiet, and busy not themselves in secular or ecclesiastical concerns. And this quiet life of theirs is signified by the bed. The next class embraces those who being placed among the people are governed by teachers. And such he has described by the name of women, because it is best for them to be ruled by the advice of those who are set over them; and he has described these as grinding at the mill, because in their hands revolves the wheel and circle of temporal concerns. And with reference to these matters he has represented them as grinding together, inasmuch as they give their services to the benefit of the Church. The third class are those who labour in the ministry of the Church as in the field of God. In each of these three classes then there are two sorts of men, of which the one abide in the Church and are taken up, the other fall away and are left.
(de Con. Ev. l. ii. c. 7.) these things which Luke has given us in a different place from Matthew, he either relates by anticipation, so as to mention beforehand what was afterwards spoken by our Lord, or he means us to understand that they were twice uttered by Him.
For by the two men in one bed, He seems to denote the rich who repose themselves in worldly pleasures, for a bed is a sign of rest. But not all who abound in riches are wicked, but if one is good and elect in the faith, he will be taken, but another who is not so will be left. For when our Lord descends to judgment, He will send His Angels, who while they leave behind on the earth the rest to suffer punishment, will bring the holy and righteous men to Him; according to the Apostle's words, We shall be caught up together in the clouds to meet Christ in the air. (1 Thess 4:17.)
By the two who are in one bed, he seems to hint at those who live in rest and plenty. They are equal to one another, as far as being possessed of worldly affluence. The bed is the symbol of rest. He says, "One of them will be taken, and one will be left." How is one taken? Not all those who are possessed of wealth and ease in this world are wicked and merciless.
One will be taken, and the other left. It is not as if it was said about two men, but about two kinds of affections. For he who has strived for continence for the sake of God, so that living without anxiety he may consider the things of God (I Cor. VII), will be taken by God; but he who has wounded the monastic state of life with which he is imbued, either from love of human praise or by any other corruption of vices, he, as to where he is to be left, the lamentations of Jeremiah hint, who describing the fall of any idle and sinful soul under the image of Judea, says: The enemies have seen her, and have laughed at her Sabbaths (Lam. I).
Our Lord had just before said, that he who is in the field must not return back; and lest this should seem to have been spoken of those only who would openly return from the field, that is, who would publicly deny their Lord, He goes on to show, that there are some who, while seeming to turn their face forward, are yet in their heart looking behind.
Our Lord was asked two questions, where the good should be taken up, and where the bad left; He gave only one answer, and left the other to be understood, saying, Wheresoever the body is, thither will the eagles be gathered together.
I tell you, on that night there will be two in one bed. The Lord had said above that he who is in the field should not turn back, so that you would not think that it was said only about those who openly intend to turn back from the field, that is, to deny the Lord. He continues to show that there are some who, even though they seem to have their faces turned forward, still look back with their mind and spirit. Therefore, in that night, he said, in that tribulation so dark, that even the elect might be led astray, if it were possible (Matthew 24), there will be two in one bed, those namely who choose ease and rest, neither occupied with secular affairs, nor with ecclesiastical matters, which their rest by the name of bed signifies.
Or He teaches us the suddenness of Christ's coming, which we are told will be in the night. And having said that the rich can scarcely be saved, He shows that not all the rich perish, nor all the poor are saved.
Continue studying Luke 17:34 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Luke 17:34 is a profound warning from Jesus concerning the sudden and decisive nature of the Son of Man's coming, emphasizing that at that appointed time, a stark separation will occur even among those in the closest proximity. This verse underscores the individual accountability each person faces before God, highlighting the critical need for constant spiritual readiness, as one will be removed for judgment while the other is preserved.
CONTEXT
Literary Context: This verse is part of Jesus' extended discourse to His disciples about the coming of the Kingdom of God and the Son of Man's return, found in Luke 17:20-37. Preceding this passage, Jesus corrects misconceptions about the Kingdom's visible arrival, stating it is "within you" or "among you" (Luke 17:20-21). He then shifts to a vivid description of His future, sudden, and undeniable return, comparing it to lightning flashing across the sky (Luke 17:24). The immediate context draws parallels to the days of Noah and Lot (Luke 17:26-30), where life proceeded normally until sudden, devastating judgment befell the unprepared. The "one taken, one left" motif is further elaborated in the subsequent verses with examples of women grinding at the mill and men in the field (Luke 17:35-36). The consistent theme is a sudden, universal, and decisive divine intervention that separates humanity based on their spiritual state.
Historical & Cultural Context: The imagery used by Jesus—"two men in one bed," "two women grinding at the mill," "two men in the field"—reflects common domestic and agricultural scenes of first-century Jewish life. Sleeping arrangements often involved multiple individuals sharing a sleeping mat or low bed, especially in smaller homes or during travel. Grinding grain was typically a task performed by women, often in pairs, using two millstones. Working in the field was a common occupation for men. By depicting these ordinary, everyday activities, Jesus emphasizes that His coming will interrupt life in its most mundane and intimate settings. It highlights that no one, regardless of their occupation or personal relationships, will be exempt from the suddenness of this divine reckoning. The setting of "night" (Luke 17:34) and "day" (Luke 17:31) further underscores that this event transcends time and place, affecting all people universally and unexpectedly.
Key Themes: Luke 17:34 powerfully contributes to several overarching themes within Jesus' eschatological discourse. Firstly, it reinforces the theme of Suddenness and Unexpectedness of the Son of Man's return, echoing the warnings found in Luke 12:40. This event will not be preceded by clear, unmistakable signs that allow for last-minute preparation, but will burst upon humanity unexpectedly, like the flood in Noah's day or the fire in Lot's (Luke 17:26-30). Secondly, the verse highlights Divine Separation and Judgment. In the context of Luke 17, where those "taken away" in the days of Noah and Lot were removed for destruction, the "one taken" here is understood as being removed for judgment, while the "one left" is preserved. This contrasts with some popular interpretations of "rapture" and aligns with the broader biblical narrative of a final separation between the righteous and the unrighteous. Lastly, the verse underscores Individual Accountability. Despite the intimate proximity of those in the bed, their ultimate destinies are distinct, emphasizing that salvation and judgment are profoundly personal matters, not collective or based on association.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 17:34 employs several powerful literary devices to convey its message. The most prominent is Contrast, starkly presented through the paired phrases "one shall be taken, and the other shall be left." This antithesis immediately draws attention to the decisive separation that will occur, even among those sharing intimate spaces. The Vivid Imagery of "two men in one bed" paints a relatable and impactful picture of ordinary life, making the sudden divine intervention all the more striking. This specific domestic scene functions as a Synecdoche, where a part (two men in a bed) represents the whole (all humanity in their daily lives), emphasizing that no one, regardless of their circumstances, will be exempt from this division. Furthermore, the verse serves as powerful Foreshadowing, pointing to the future reality of God's final judgment and the ultimate separation of humanity into two distinct groups based on their spiritual standing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 17:34 is a profound theological statement on eschatology, divine judgment, and individual destiny. It asserts God's sovereign right to intervene in human history, bringing about a definitive separation between those prepared for His coming and those who are not. The passage challenges any notion of collective salvation or condemnation, emphasizing that each person's eternal standing is a matter of personal relationship with God and readiness for His appearing. The "taken" and "left" distinction serves as a stark reminder that physical proximity or social ties offer no guarantee of salvation; rather, it is one's spiritual condition that determines their fate. This theme resonates with the broader biblical emphasis on vigilance and preparedness for the Lord's return, urging believers to live in constant anticipation and obedience.
REFLECTION AND APPLICATION
Luke 17:34 stands as a sober and urgent call to spiritual vigilance and preparedness. It shatters any illusion that our spiritual state can be neglected or that our destiny is somehow tied to the faith of those around us. The imagery of two in one bed, one taken and one left, powerfully conveys that even the most intimate relationships will not prevent a personal, decisive separation at the time of Christ's return or our individual encounter with eternity. This verse compels us to examine our own hearts: Are we truly ready to meet the Lord? Is our faith genuine, active, and rooted in a personal relationship with Him? It reminds us that the time for preparation is now, as the moment of reckoning will be sudden and unexpected. Our daily choices, our commitment to Christ, and our obedience to His word are not trivial matters but bear eternal weight.
Questions for Reflection
FAQ
Does "taken" in Luke 17:34 refer to the rapture of believers?
Answer: In the immediate literary context of Luke 17, particularly when paralleled with the accounts of Noah's flood and the destruction of Sodom (Luke 17:26-30), the term "taken" (Greek: paralambánō) signifies removal for judgment or destruction. Just as the flood "took them all away" (Matthew 24:39)—referring to the wicked—those "taken" in Luke 17:34 are removed from the earth by divine judgment. Conversely, those "left" (Greek: aphíēmi) are preserved or spared on earth. This interpretation aligns with the consistent theme of judgment and separation in Jesus' discourse here, where the unrighteous are removed, and the righteous remain. It differs from the concept of the rapture, where believers are "caught up" to meet the Lord (1 Thessalonians 4:17).
Why does Jesus mention "night" specifically in this verse?
Answer: The mention of "night" ("in that night") in Luke 17:34, alongside references to "day" in other parallel passages (e.g., Luke 17:31), serves to emphasize the universal and unexpected nature of the Son of Man's coming. It highlights that this decisive event will occur regardless of the time of day or the activity people are engaged in. Night is often associated with rest, security, and vulnerability, making the sudden interruption all the more impactful. It underscores that no one will be exempt or able to hide from this divine intervention.
CHRIST-CENTERED FULFILLMENT
Luke 17:34, with its stark imagery of separation and judgment, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. He is not only the prophesied Son of Man whose coming will bring about this decisive division, but He is also the one through whom salvation and preservation are offered. The "taking" for judgment and the "leaving" for preservation are not arbitrary acts but are based on one's relationship with Christ. Those who are "taken" are those who have rejected or neglected the saving grace offered through Christ's atoning sacrifice on the cross (John 3:18). Conversely, those who are "left" and preserved are those who have put their faith in Jesus, receiving His righteousness and being prepared for His glorious return (Romans 5:1-2). Christ, as the righteous Judge (John 5:22), will execute this separation, but He is also the Lamb of God who takes away the sin of the world (John 1:29), offering the only path to be among the "left" and preserved for eternity. Therefore, the call to vigilance in Luke 17:34 is fundamentally a call to abide in Christ, for it is in Him alone that one finds true security and readiness for the day of the Lord.