TRV
Translation
King James Version
And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
Complete Jewish Bible
and they didn't know what was happening until the Flood came and swept them all away. It will be just like that when the Son of Man comes.
Berean Standard Bible
And they were oblivious, until the flood came and swept them all away. So will it be at the coming of the Son of Man.
American Standard Version
and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man.
World English Bible Messianic
and they didn’t know until the flood came, and took them all away, so will be the coming of the Son of Man.
Geneva Bible (1599)
And knewe nothing, till the flood came, and tooke them all away, so shall also the comming of the Sonne of man be.
Young's Literal Translation
and they did not know till the flood came and took all away; so shall be also the presence of the Son of Man.
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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.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 56
All who listen to the depths of the gospel and live it so completely that none of it remains veiled from them care very little about whether the end of the world will come suddenly and all at once or gradually and little by little. Instead, they bear in mind only that each individual’s end or death will arrive on a day and hour unknown to him and that upon each one of us “the day of the Lord will come like a thief.” It is important therefore to be vigilant, whether in the evening (that is, in one’s youth) or in the middle of the night (that is, at human life’s darkest hour) or when the cock crows (at full maturity) or in the morning (when one is well advanced in old age). When God the Word comes and brings an end to the progress of this life, he will gather up the one who gave “no sleep to his eyes nor slumber to his eyelids” and kept the commandment of the One who said, “Be vigilant at all times.” …But I know another kind of end for the righteous person who is able to say along with the apostle, “Far be it from me to glory except in the cross of our Lord Jesus Christ, through whom the world is crucified to me and I to the world.” In a certain sense, the end of the world has already come for the person to whom the world is crucified. And to one who is dead to worldly things the day of the Lord has already arrived, for the Son of man comes to the soul of the one who no longer lives for sin or for the world.
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.
Theophylact of OhridAD 1107
. As confirmation of the truth of His words, He draws upon the events that occurred at the time of Noah. Just as then there were those who scoffed at the construction of the ark until the disaster came upon them and destroyed them all; so now there are those who scoff at these words concerning the end. But, Christ says, the destruction will come upon them suddenly. He shows that when the Antichrist comes, men will be giving themselves over to pleasure, reclining at weddings and feasts in a most arrogant manner, just as the giants did in the time of Noah (Gen. 6:5).
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
In Matthew 24:39, Jesus vividly contrasts the sudden, catastrophic judgment of the Great Flood in Noah's day with the unexpected nature of His own future return, the "coming of the Son of man." This verse serves as a profound warning, emphasizing the spiritual unpreparedness and obliviousness of humanity before divine intervention, thereby underscoring the critical need for vigilance and readiness among His followers.
CONTEXT
Literary Context: This verse is an integral part of Jesus' Olivet Discourse, recorded in Matthew 24-25, Mark 13, and Luke 21. Jesus delivers this discourse on the Mount of Olives in response to His disciples' questions about the destruction of the Temple and the signs of His coming and the end of the age (Matthew 24:3). Specifically, Matthew 24:39 immediately follows Jesus' direct comparison of His coming to "the days of Noah" in Matthew 24:37-38, where He describes people engaged in normal, everyday activities—eating, drinking, and marrying—completely unaware of the impending judgment. The verse thus concludes this illustrative analogy, driving home the point of the unexpectedness and comprehensive nature of the coming judgment. It sets the stage for subsequent parables and exhortations to watchfulness.
Historical & Cultural Context: The narrative of Noah's Flood, found in Genesis 6-9, was a foundational story within Jewish culture, known to all of Jesus' listeners. It represented God's righteous judgment upon a world consumed by wickedness and violence (Genesis 6:5-7). The "days of Noah" were characterized by pervasive sin and a lack of spiritual discernment, despite Noah's righteous living and his role as a "preacher of righteousness" (2 Peter 2:5). Jesus' reference to people "eating and drinking, marrying and giving in marriage" highlights the normalcy of life that continued right up until the moment of judgment. This normalcy underscores the spiritual blindness and complacency that prevented people from recognizing the signs of the times or heeding divine warnings, making the flood's arrival a complete surprise to the unprepared masses.
Key Themes: Matthew 24:39 contributes significantly to several major themes within the Olivet Discourse and broader biblical theology. The most prominent theme is the Suddenness and Unexpectedness of Christ's Return. Just as the Flood arrived without warning for the oblivious masses, so too will the coming of the Son of Man catch many unprepared. This unexpectedness is a recurring motif, also seen in the imagery of a thief in the night (1 Thessalonians 5:2). Another crucial theme is the Lack of Awareness and Preparedness. The phrase "knew not" highlights the spiritual apathy and blindness of those in Noah's day, who failed to discern the times or heed Noah's warnings. This serves as a stark caution against spiritual complacency regarding the signs of the end times, emphasizing the need for constant vigilance. Implicit in the comparison to the Flood is the theme of Divine Judgment. The Flood was an act of righteous judgment upon a sinful world, and by drawing this parallel, Jesus warns that His return will likewise bring a time of accountability and judgment for those who are not ready. This judgment is often linked to the Son of Man's role as judge, as prophesied in Daniel 7:13-14. Finally, the verse subtly implies the Urgency of Vigilance and Readiness, contrasting the carelessness of Noah's contemporaries with the imperative for believers to "stay awake" and be prepared (Matthew 24:42).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 24:39 employs several powerful literary devices. The primary device is Analogy or Simile, where Jesus draws a direct comparison between the historical event of Noah's Flood and His future return. The phrase "so shall also... be" explicitly links the two, using a well-known historical catastrophe to illustrate the nature of an unknown future event. This analogy serves to make the abstract concept of the Second Coming more concrete and impactful. Furthermore, there is a strong element of Foreshadowing, as the historical judgment of the Flood serves as a type or prefigurement of the eschatological judgment that will accompany the Son of Man's coming. The Flood is not merely a past event, but a prophetic indicator of future divine action. Finally, the Flood itself functions as Symbolism, representing not only divine judgment but also the sudden, overwhelming, and inescapable nature of God's intervention when humanity has reached a peak of unrighteousness and spiritual apathy. The "taking away" symbolizes the comprehensive removal of the unrighteous from the earth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 24:39 is a profound theological statement on the nature of God's sovereignty, judgment, and the imperative for human responsiveness. It underscores the biblical truth that God is both patient and just, allowing humanity time to repent, but also acting decisively in judgment when wickedness reaches its full measure. The parallel between the Flood and Christ's return highlights the continuity of God's character and His consistent pattern of intervention in human history. It reminds believers that while the exact timing of Christ's return is unknown (Matthew 24:36), its certainty and suddenness demand a life of constant spiritual vigilance and readiness. The verse implicitly calls for a re-evaluation of priorities, urging believers not to become engrossed in worldly pursuits to the exclusion of spiritual preparedness, lest they be found among the "knew not" when the Son of Man appears.
REFLECTION AND APPLICATION
Matthew 24:39 is a powerful call to spiritual awakening and sustained readiness for every believer. It challenges us to honestly assess our current spiritual state: are we living with a genuine awareness of Christ's potential imminent return, or are we, like those in Noah's day, so consumed by the mundane affairs of life that we are spiritually complacent? This verse serves as a profound reminder that the quality of our daily lives, our priorities, and our spiritual posture matter deeply in light of eternity. It should motivate us to prioritize our relationship with God, to live with intentional purpose, and to actively participate in the Great Commission, sharing the Gospel with those who are currently "unaware." While we cannot know the precise day or hour, Jesus encourages us to cultivate discernment, understanding the signs of the times without becoming obsessed with speculative timelines. Our focus should be on living faithfully and fruitfully, ensuring that we are not caught off guard by spiritual indifference, but are found watchful and prepared when our Lord returns.
Questions for Reflection
FAQ
Does Matthew 24:39 contradict the idea that believers will know the "signs of the times" leading up to Christ's return?
Answer: No, it does not. Matthew 24:39 emphasizes the unexpectedness of the Son of Man's coming for the unprepared and unbelieving world, much like the flood caught those outside the ark by surprise. Jesus explicitly states in Matthew 24:36 that "concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only." This means no one can predict the exact timing. However, throughout the Olivet Discourse, Jesus also provides numerous "signs" (e.g., wars, famines, earthquakes, persecution, the preaching of the Gospel to all nations, the abomination of desolation) that would precede His return, instructing His disciples to "learn the lesson from the fig tree" (Matthew 24:32). Believers are called to be watchful and discerning, recognizing the general season of His coming, while the world remains oblivious. The "knew not" refers to a spiritual blindness and unwillingness to heed warnings, not a complete absence of information.
CHRIST-CENTERED FULFILLMENT
While Matthew 24:39 primarily serves as a warning about judgment, its ultimate fulfillment and significance are deeply rooted in the person and work of Jesus Christ. The "coming of the Son of man" is not merely an arbitrary event, but the climactic return of the very One who first came as a humble servant to bear the sins of the world. The judgment described, though terrifying for the unprepared, is a necessary act of God's righteousness, establishing Christ's rightful dominion as King and Judge. For those who are "in Christ," His return is not a moment of dread but of glorious anticipation, for He will come to gather His elect (Matthew 24:31) and bring them into His eternal kingdom. The "taking away" of the unrighteous by the flood foreshadows the ultimate separation of the sheep from the goats (Matthew 25:31-46), a judgment executed by the Son of Man Himself. Yet, it is through His atoning sacrifice on the cross that humanity is offered escape from this impending judgment. Just as Noah and his family found refuge in the ark, so believers find their salvation and security in Christ, the true Ark of salvation. His first coming made the second possible, offering grace and a path to preparedness, so that when He comes again, we will not be "taken away" in judgment but welcomed into His glorious presence (John 14:1-3).