TRV
Translation
Berean Standard Bible
As it was in the days of Noah, so will it be at the coming of the Son of Man.
American Standard Version
And as were the days of Noah, so shall be the coming of the Son of man.
World English Bible Messianic
“As the days of Noah were, so will be the coming of the Son of Man.
Geneva Bible (1599)
But as the dayes of Noe were, so likewise shall the comming of the Sonne of man be.
Young's Literal Translation
and as the days of Noah--so shall be also the presence of the Son of Man;
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In the KJVVerse 23,995 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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DidacheAD 100
The Didache, Chapter 16
Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
And has indeed God the Father denied the knowledge of that day to the Son, when He has declared, All things are committed to me of my Father? (Luke 10:22.) but if any thing has been denied, all things are not committed to Him.
Or, the two in the field, are the two people of believers and unbelievers, whom the day of the Lord shall overtake, as it were in the labours of this life. And they shall be separated, one being taken and the other left; this shows the separation that shall be between believers and unbelievers; when God's wrath is kindled, the saints shall be gathered into His garner, and the unbelievers shall be left as fuel for the fire from heaven. The same is the account to be given of that, Two shall be grinding at the mill. The mill is the work of the Law, but as some of the Jews believed through the Apostles, so some shall believe through Elias, and be justified through faith; and one part shall be taken through this same faith of good works, the other part shall be left unfruitful in the work of the Law, grinding in vain, and never to produce the bread of heavenly food.
The two in one bed are those who preach alike the Lord's rest after His passion, about which heretics and catholics have the same confession; but because the Catholic Faith preaches the unity of the Godhead of the Father and the Son, and the false creed of the heretics impugns that, therefore shall the Divine judgment decide between the confession of these two by taking one and leaving the other.
Apostolic ConstitutionsAD 380
Apostolic Constitutions (Book VII), Section 2, XXXII
For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
He brings forward the elements of the earth to show that the Church is of more value than either heaven or earth, and that He is Maker of all things.
The Lord having described all the tokens that shall precede His coming, and brought His discourse to the very doors, yet would not name the day; Of that day and hour knoweth no man, no not the Angels of heaven, but my Father only.
That you may perceive that it is not owing to ignorance that He is silent of the day and hour of the judgment, He brings forward another token, As it the as in we days of Noe, so shall the coming of the Son of Man be. By this He means that He shall come sudden and unlooked for, and while men are taking their pleasure; of which Paul also speaks, When they shall say, Peace and safety, then sudden destruction cometh upon them. (1 Thess. 5:3.)
Or, To such as are thoughtlessly disposed, it shall be a time of peace and enjoyment; as the Apostle said not, 'When there shall be peace,' but When they shall say, Peace and safety, showing their insensibility to be such as was theirs in the days of Noe, when the wicked, and not the good, indulged themselves, but their end was sorrow and tribulation. This shows also, that when Antichrist shall come, those who are wicked, and despair of their salvation, shall ran into illicit pleasures; therefore He chooses an instance suitable. For while the ark was building, Noe preached among them, foretelling the evils that should come; but those wicked giving no heed to him, wantoned as though no evil should ever come; so now, because many would not believe things future, He makes credible what He says from what has happened. Another token He gives to show how unexpectedly that day shall come, and that He is not ignorant of the day, Then two shall be in the field, one shall be taken and the other left. These words show that masters and servants, they that work, and they that work not, shall be taken or left alike.
John ChrysostomAD 407
Homily on the Gospel of Matthew 77
And that thou mayest learn by another thing also, that the silence is not a mark of ignorance on His part, see, together with what we have mentioned, how He sets forth another sign also. "But as in the days of Noah they were eating and drinking, marrying and giving in marriage, until the day that the flood came, and took all away; so shall also the coming of the Son of Man be." And these things He spake, showing that He should come on a sudden, and unexpectedly, and when the more part were living luxuriously. For Paul too saith this, writing on this wise, "When they shall speak of peace and safety, then sudden destruction cometh upon them;" and to show how unexpected, He said, "as travail upon a woman with child." How then doth He say, "after the tribulation of those days?" For if there be luxury then, and peace, and safety, as Paul saith, how doth He say, "after the tribulation of those days?" If there be luxury, how is there tribulation? Luxury for them that are in a state of insensibility and peace. Therefore He said not, when there is peace, but "when they speak of peace and safety," indicating their insensibility to be such as of those in Noah's time, for that amid such evils they lived in luxury.
But not so the righteous, but they were passing their time in tribulation and dejection. Whereby He shows, that when Antichrist is come, the pursuit of unlawful pleasures shall be more eager among the transgressors, and those that have learnt to despair of their own salvation. Then shall be gluttony, then revellings, and drunkenness. Wherefore also most of all He puts forth an example corresponding to the thing. For like as when the ark was making, they believed not, saith He; but while it was set in the midst of them, proclaiming beforehand the evils that are to come, they, when they saw it, lived in pleasure, just as though nothing dreadful were about to take place; so also now, Antichrist indeed shall appear, after whom is the end, and the punishments at the end, and vengeance intolerable; but they that are held by the intoxication of wickedness shall not so much as perceive the dreadful nature of the things that are on the point of being done. Wherefore also Paul saith, "as travail upon a woman with child," even so shall those fearful and incurable evils come upon them.
And wherefore did He not speak of the ills in Sodom? It was His will to introduce an example embracing all men, and disbelieved after it was foretold. So therefore, as by the more part the things to come are disbelieved, He confirms those things by the past, terrifying their minds. And together with the points I have mentioned, He shows this also, that of the former things also He was the doer.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
In some Latin copies is added here, "neither the Son:" but in the Greek copies, and particularly those of Adamantius and Pierius, it is not foundh But because it is read in some, it seems to require our notice.
Whereat Arius and Eunomius rejoice greatly; for say they, He who knows and He who is ignorant cannot be both equal. Against these we answer shortly; Seeing that Jesus, that is, The Word of God, made all times, (for By him all things were made, and without him was not any thing made that was made,) (John 1:3.) and that the day of judgment must be in all time, by what reasoning can He who knows the whole be shown to be ignorant of a part? This we will further say; Which is the greater, the knowledge of the Father, or the knowledge of the judgment? If He knows the greater, how can He be ignorant of the less?
Having then shown that the Son of God cannot be ignorant of the day of the consummation, we must now show a cause why He should be said to be ignorant. When after the resurrection He is demanded concerning this day by the Apostles, He answers more openly; It is not for you to know the times or the seasons which the Father has put in his own power. (Acts 1:7.) Wherein He shows that Himself knows, but that it was not expedient for the Apostles to know, that being in uncertainty of the coming of their Judge, they should live every day as though they were to be judged that day.
It is asked here, how it was said above, Nation shall rise against nation, and kingdom against kingdom, &c. when here only tokens of peace are spoken of as what shall be then? We must suppose, that after the wars and the other miseries which shall waste the human race, shall follow a short peace, offering rest and quiet to approve the faith of the believers.
Or, Two men in one field shall be found performing the same labour, sowing corn together, but not reaping the same fruit of their labour. The two grinding together we may understand either of the Synagogue and the Church, which seem to grind together in the Law, and to make of the same Scriptures meal of the commandments of God; or of other heresies, which out of both or one Testament, seem to grind meal of their own doctrines.
JeromeAD 420
Commentary on Matthew
(Verse 37 onwards) Just as it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man. It is asked how the following is written: For nation will rise against nation, and kingdom against kingdom; there will be famines and earthquakes; and now they should remember those things that are signs of peace. But it is to be considered, according to the Apostle, that after wars, and strife, and plagues, and famines, and earthquakes, and other things by which the human race is devastated, peace will soon follow, which promises tranquility to all, so that the faith of believers may be confirmed, whether they may hope that the judge will come after the evils have been completed. For this is what we read in Paul: When they shall say, peace and security, then sudden destruction shall come upon them, as the pain of a woman in labor, and they shall not escape (I Thess. V, 3).
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
And Mark has the addition. (Mark 13:32.)
Or, these words denote three orders in the Church. The two men in the field (prædicatores.) denote the order of preachers, to whom is committed the field of the Church; by the two grinding at the mill, (conjugati.) the order of the married priests, who while with a divided heart they are called first to one side, then to the other, do, as it were, ever turn round a mill; by the two in one bed, (continentes.) the order of the continent, whose repose is signified by the bed. But in all these orders are good and bad, righteous and unrighteous, so that some shall be taken, and some left.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
I have read also in some one's book, that the Son here is not to be taken of the Only-begotten, but of the adopted, for that He would not have put the Angels before the Only-begotten Son, saying, Not the Angels of heaven, neither the Son.i
Marriage and meats in themselves are not here condemned, as the error of Marcion and Manichæus teaches; for in the one the continuation of the species, in the other that of life, depends; but what is reproved is an unrestrained use of things lawful.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 24:37, part of Jesus' Olivet Discourse, delivers a profound warning about the manner of His second coming, likening it to the sudden and unexpected judgment of the flood in Noah's day. This verse underscores that humanity will be engrossed in ordinary life, largely oblivious to the impending divine intervention, thereby emphasizing the critical need for constant spiritual vigilance and preparedness among believers for the return of the Son of Man.
CONTEXT
Literary Context: Matthew 24:37 is situated within Jesus' extensive Olivet Discourse (Matthew 24-25), a pivotal teaching given on the Mount of Olives in response to His disciples' questions concerning the destruction of the Temple and the signs of His coming and the end of the age (Matthew 24:3). Prior to this verse, Jesus describes various precursors to the end, such as false prophets, wars, famines, earthquakes, and persecutions, but explicitly states that the exact day and hour of His return are unknown to anyone but the Father (Matthew 24:36). The comparison to Noah's days, therefore, serves not as a chronological sign but as a vivid illustration of the character of His return—its suddenness, decisiveness, and the unprepared state of the world. This analogy sets the stage for further parables in Matthew 25 that stress the importance of readiness, such as the Parable of the Ten Virgins and the Parable of the Talents.
Historical & Cultural Context: The audience, primarily Jewish disciples, would have been intimately familiar with the Genesis account of Noah and the flood (Genesis 6-9). This narrative was a foundational story in Jewish tradition, representing a definitive act of divine judgment and a clear demarcation in human history. The concept of a sudden, cataclysmic divine intervention was not alien, and the story of Noah served as a powerful archetype for such events. Furthermore, the title "Son of Man" (ὁ υἱὸς τοῦ ἀνθρώπου) held significant messianic weight, drawing from Daniel's vision of a figure endowed with everlasting dominion and glory (Daniel 7:13-14). Jesus' repeated use of this self-designation would have evoked expectations of a powerful, authoritative, and ultimately judging figure, contrasting sharply with His initial humble appearance.
Key Themes: This verse powerfully contributes to several overarching themes within the Olivet Discourse and the broader New Testament eschatology. Firstly, it highlights the suddenness and unexpectedness of Christ's return, asserting that the world will be caught unawares, much like those in Noah's time who were engaged in daily routines until the flood came (Matthew 24:38-39). Secondly, it emphasizes the theme of complacency and unpreparedness, serving as a stark warning against spiritual apathy. The pre-flood world's engrossment in ordinary activities without heed to God's impending judgment (Genesis 6:5-7) serves as a paradigm for the spiritual state of humanity before the Lord's return. Thirdly, the verse underscores the certainty of divine judgment, just as the flood was a decisive act of judgment, so too will the coming of the Son of Man usher in a time of ultimate reckoning and separation. Finally, despite the unknown timing, the analogy to Noah's flood reinforces the absolute certainty of Christ's return, providing assurance that the promised advent will indeed occur, just as the flood undeniably did.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 24:37 employs several potent literary devices to convey its message. The primary device is Analogy, specifically a Simile, as Jesus directly compares "the coming of the Son of Man" to "the days of Noe." This comparison is not about a chronological timeline but about the manner and character of the event: sudden, unexpected, and decisive. Accompanying this is Allusion, as the verse directly references the well-known biblical narrative of Noah and the flood from Genesis. This allusion immediately conjures images of divine judgment, human wickedness, and the salvation of a faithful few, leveraging the audience's existing knowledge to deepen the impact of Jesus' warning. Furthermore, Jesus' use of the title "Son of man" is a significant Messianic Title. While seemingly humble, it carries profound eschatological weight, drawing from Daniel 7:13-14, where "one like a son of man" comes with the clouds of heaven to receive everlasting dominion and glory. In this context, it signifies Jesus' ultimate authority as the divine judge and ruler, emphasizing the gravity and power of His return.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 24:37 serves as a profound theological statement on the nature of God's sovereignty, the certainty of His promised interventions, and the critical importance of human response. The comparison to Noah's day highlights a consistent pattern in divine judgment: a period of grace and warning, followed by a sudden and decisive act of reckoning upon an unprepared world. It underscores that God's patience is not an endorsement of sin, nor is His delay a sign of His absence, but rather an opportunity for repentance. The verse implicitly affirms God's justice in judging wickedness while simultaneously demonstrating His faithfulness in preserving a righteous remnant. The theological implication is a call to live with an eternal perspective, recognizing that earthly preoccupations can blind one to spiritual realities and impending divine accountability.
REFLECTION AND APPLICATION
This powerful verse from Matthew 24:37 serves as a perpetual call to spiritual vigilance and preparedness for all who profess faith in Jesus Christ. It challenges us not to become so engrossed in the routines, comforts, and concerns of daily life that we lose sight of eternal realities and the imminent, though unannounced, return of our Lord. The complacency of Noah's generation, who were "eating and drinking, marrying and giving in marriage" until the flood came, stands as a stark warning against spiritual apathy. For believers, this means actively prioritizing our relationship with God, living in obedience to His commands, and cultivating a lifestyle of readiness and faithfulness. It is a reminder that genuine faith is not merely a one-time decision but a continuous, active walk that anticipates the Master's return. Furthermore, the dire warning of sudden judgment for the unprepared also implies a pressing responsibility to share the Gospel, so that others might not be caught unawares but might find salvation and preparedness in Christ.
Questions for Reflection
FAQ
Does Matthew 24:37 imply that we cannot know anything about the timing of Jesus' return?
Answer: While Matthew 24:37, along with the preceding verse (Matthew 24:36), clearly states that no one knows the "day and hour" of Jesus' return, it does not mean we can know absolutely nothing about the general season or the signs leading up to it. Jesus provides numerous signs throughout the Olivet Discourse (Matthew 24:4-31) that will precede His coming, such as wars, famines, earthquakes, persecutions, the preaching of the Gospel to all nations, and cosmic disturbances. The comparison to Noah's day emphasizes the unexpectedness for the unprepared world, not a complete absence of discernible indicators for the watchful believer. Believers are called to discern the "signs of the times" (Matthew 16:3) and to live in a state of constant readiness, not to pinpoint a date, but to be found faithful when He appears.
CHRIST-CENTERED FULFILLMENT
Matthew 24:37, while a warning of future judgment, finds its ultimate Christ-centered fulfillment and meaning in the person and work of Jesus Himself. The "Son of Man" who will return in judgment is the very same Jesus who first came in humility to offer salvation. Just as Noah's ark provided a means of salvation from the flood, so Christ Himself is the ultimate Ark, providing refuge from the coming judgment. His first advent, characterized by grace and truth (John 1:14), established the covenant by which humanity can be saved. Those who place their faith in Him are not destined for the judgment that will befall the unprepared world, but are sealed by the Holy Spirit for the day of redemption (Ephesians 4:30). The righteous remnant saved in Noah's day foreshadows the church, those "chosen in him before the foundation of the world" (Ephesians 1:4), who are "in Christ" and will be spared from the wrath to come (1 Thessalonians 1:10). Thus, the call to preparedness in Matthew 24:37 is fundamentally a call to embrace and abide in Jesus, who is "the way, the truth, and the life" (John 14:6), the only means by which humanity can stand ready before the glorious and decisive "coming of the Son of Man."