TRV
Translation
King James Version
Two women shall be grinding at the mill; the one shall be taken, and the other left.
Complete Jewish Bible
There will be two women grinding flour at the mill -- one will be taken and the other left behind.
Berean Standard Bible
Two women will be grinding at the mill: one will be taken and the other left.
American Standard Version
two women shall be grinding at the mill; one is taken, and one is left.
World English Bible Messianic
two women grinding at the mill, one will be taken and one will be left.
Geneva Bible (1599)
Two women shalbe grinding at ye mill: the one shalbe receiued, and the other shalbe refused.
Young's Literal Translation
two women shall be grinding in the mill, one is received, and one is left.
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In the KJVVerse 23,999 of 31,102
Study This Verse
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 Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Or otherwise; The body is laid as sick on the bed of carnal passions, the soul grinds in the mill of this world, and the bodily senses labour in the field of 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.
Hilary of PoitiersAD 367
Commentary on Matthew 26.5
Christ shows that a judgment is coming, since between two people in a field, one is taken up and one left behind. Between two grinding at the mill, one is chosen and one rejected. Between two lying in bed, one departs and one remains. This teaching means that the separation of the faithful from the unfaithful will consist in one being accepted and the other abandoned. For, like the prophet says, when the wrath of God rises, the saints will be hidden in God’s chambers but the faithless will be left exposed to celestial fire. The two in the field therefore represent the faithful and the unfaithful, both of whom will be surprised by the day of the Lord in the midst of the world, in the course of their life’s work. They will be separated, one taken and the other left. It will be the same for the two grinding at the mill, which represents the work of the law. For only some of the Jews, like Elijah, believed through the apostles that they must be justified by faith. One group will be taken up through the faith that produces good works, and the other group will be abandoned in the fruitless works of the law, grinding in vain at a mill that will never produce heavenly food. The two lying in bed are proclaiming the repose of the Lord after his Passion, which both Catholics and heretics confess alike. But because the truth of the Catholic faith preaches the unity of the Father and the Son, which we call their deity, whereas the false doctrine of heretics attacks this unity with many different insults, one of the two lying in bed will be taken up but the other will be left behind. For by accepting one and rejecting the other, God’s judgment will prove the merit of each confession.
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 ChrysostomAD 407
Homily on the Gospel of Matthew 77
Then again He sets another sign, by all which things He makes it evident, that He is not ignorant of the day. And what is the sign? "Then shall two be in the field; one shall be taken, and one left. Two women shall be grinding at the mill, one shall be taken, and one left. Watch therefore, for ye know not what hour your Lord doth come." And all these things are both proofs that He knew, and calculated to turn them from their inquiry. So for this cause He spake also of the days of Noah, for this cause He said too, "Two shall be on the bed," signifying this, that He should come upon them thus unexpectedly, when they were thus without thought, and "two women grinding at the mill," which also of itself is not the employment of them that are taking thought.
And together with this, He declares that as well servants as masters should be both taken and left, both those who are at ease, and those in toil, as well from the one rank as from the other; even as in the Old Testament He saith, "From him that sitteth upon the throne to the captive woman that is at the mill." For since He had said, that hardly are the rich saved, He shows that not even these are altogether lost, neither are the poor saved all of them, but both out of these and out of those are men saved, and lost.
And to me He seems to declare, that at night will be the advent. For this Luke too saith. Seest thou how accurately He knows all things?
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.
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 40, 41.) Then there will be two in the field: one will be taken, and one will be left. Two women will be grinding at the mill: one will be taken, and one will be left. Then, He said, there will be two in the field, when, at the time of the consummation and judgment, two will be found in the field having the same labor and almost the same sowing, but not receiving the fruits of labor equally. Two women grinding together will also be there: one will be taken, and one will be left. In the two who reside in the field, and in the two who grind together, understand either the Synagogue and the Church, which seem to grind together in the Law, and to grind the flour of God's precepts from the same Scriptures, or the other heresies, which seem to grind the flour of their doctrines from either Testament or from the other, and when they have the same Christian name as their purpose, they will not receive the same reward: some being chosen, and others being left behind.
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.
Remigius of RheimsAD 533
And Mark has the addition.
Or, these words denote three orders in the Church. “The two men in the field "denote the order of preachers , 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
Then, He says, when everyone is heedless and engaged in their own work, "the one shall be taken," that is, the righteous man shall be taken to meet the Lord in the air, while the other, that is to say, the sinner, is left behind. Even from among those who are servants and laborers who grind at the mill, the worthy are taken while the unworthy are left. From this we learn that no one, whether servant or woman, is hindered from acquiring virtue.
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 24:41, part of Jesus' Olivet Discourse, vividly portrays the sudden and decisive separation that will occur at the Son of Man's return. Through the mundane image of two women engaged in the daily task of grinding grain, the verse underscores that this pivotal event will interrupt ordinary life, resulting in one individual being "taken" and the other "left," highlighting the unexpected nature of divine judgment and salvation.
CONTEXT
Literary Context: This verse is a crucial component of Jesus' extensive eschatological discourse, commonly known as the Olivet Discourse, spanning Matthew 24 and Matthew 25. Immediately preceding this passage, Jesus has emphasized the unexpected and sudden nature of His coming, drawing parallels to the days of Noah, where people were consumed with daily life, oblivious to the impending judgment until the flood came and swept them away (Matthew 24:37-39). The imagery of two people performing the same routine task, yet experiencing different fates, reinforces this theme of a sudden, discerning separation, directly following the examples of men in the field (Matthew 24:40). The discourse then transitions into parables that urge vigilance and preparedness, such as the parable of the faithful and wise servant (Matthew 24:45-51) and the parable of the ten virgins (Matthew 25:1-13), all of which echo the call to readiness implied in the "taken" and "left" scenario.
Historical & Cultural Context: Grinding grain was an indispensable and laborious daily chore in ancient Israel, primarily performed by women. Households typically had a hand mill, consisting of two stones—a lower stationary stone and an upper rotating stone. Often, two women would work together at a larger communal mill or a smaller hand mill, one feeding grain into the opening while the other turned the upper stone, or both working in tandem. This task was so fundamental that the Law prohibited taking a millstone as a pledge, as it was essential for survival (Deuteronomy 24:6). The setting of the mill, a place of common, everyday labor, is deliberately chosen to highlight that the dramatic separation at the Lord's return will not occur during extraordinary circumstances or religious gatherings, but amidst the most mundane and routine aspects of life. This emphasizes the pervasive and inescapable nature of the event, affecting individuals regardless of their immediate activity.
Key Themes: Matthew 24:41 powerfully contributes to several overarching themes within the Olivet Discourse and the broader New Testament eschatology. Firstly, it underscores the Suddenness and Imminence of Christ's return; the "taking" and "leaving" will occur without prior warning, interrupting normal routines, much like a thief in the night (Matthew 24:43-44). Secondly, it highlights Individual Accountability and Divine Separation. Despite being engaged in the exact same task and in close proximity, individuals will experience vastly different fates, signifying a personal and decisive divine discernment that transcends communal activity. This separation is not arbitrary but based on one's spiritual state and readiness. Finally, the verse serves as a profound Call to Vigilance and Preparedness. The unknown timing of the Son of Man's return (Matthew 24:36) necessitates a continuous state of spiritual watchfulness, ensuring one is found faithful when that moment arrives.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 24:41 employs several powerful literary devices to convey its message. Symbolism is evident in the "mill" and the "grinding women." The mill symbolizes the mundane, routine, and often laborious nature of daily life, emphasizing that the decisive event will interrupt ordinary existence. The two women, engaged in the same task, symbolize humanity going about its daily affairs, highlighting the individual nature of the coming separation despite shared circumstances. Juxtaposition is central to the verse's impact, as "the one shall be taken, and the other left" creates a stark contrast that immediately draws attention to the two distinct outcomes. This sharp opposition underscores the binary nature of the impending judgment or division, leaving no middle ground. Furthermore, the passage utilizes Foreshadowing, hinting at the ultimate separation that will occur at the end of the age, preparing the listener for the parables of judgment and vigilance that follow in the Olivet Discourse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 24:41 is a profound theological statement on divine sovereignty, individual accountability, and the nature of eschatological separation. It teaches that at the culmination of this age, God will exercise a precise and personal discernment, distinguishing between individuals even when they are engaged in the same activities and in close proximity. This separation is not arbitrary but is the just outcome of one's spiritual state and preparedness. The verse challenges any notion of corporate salvation apart from individual readiness, emphasizing that each person will face a unique destiny determined by their relationship with Christ. It underscores the urgency of living a life of faithfulness and vigilance, as the moment of this decisive separation is unknown and will occur suddenly, irrevocably altering the course of individual lives.
REFLECTION AND APPLICATION
Matthew 24:41 serves as a potent call to spiritual vigilance and a profound reminder of the personal nature of our walk with God. In a world often preoccupied with the mundane and the immediate, this verse jolts us into acknowledging the ultimate reality of Christ's return and the subsequent divine discernment. It is not an invitation to live in fear or to speculate endlessly about end-time scenarios, but rather to cultivate a life of active faith, obedience, and preparedness. True readiness isn't about knowing the exact timing, but about living faithfully in the present, ensuring our hearts are aligned with God's will. This means consistently pursuing righteousness, loving our neighbors, serving the Kingdom, and maintaining a vibrant relationship with Jesus Christ. The separation described is a stark reminder that outward conformity or proximity to others will not guarantee a favorable outcome; what truly matters is the inward state of one's heart and genuine commitment to the Lord.
Questions for Reflection
FAQ
Does Matthew 24:41 refer to the Rapture, or is it about judgment?
Answer: The interpretation of "taken" and "left" in Matthew 24:41 is a point of significant theological debate, primarily revolving around whether it describes the "Rapture" of believers or a "taking away" for judgment. The immediate context within the Olivet Discourse strongly leans towards a judgment scenario. Jesus has just compared His coming to the days of Noah, where "they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and they were unaware until the flood came and swept them all away" (Matthew 24:38-39). In this analogy, those "swept away" (taken) were the unrighteous who faced destruction, while Noah and his family (left) were preserved. Similarly, in the parallel passage in Luke 17:34-36, Jesus also references the destruction of Sodom, where Lot was "taken out" to safety, and the others were "left" for judgment. Therefore, many scholars interpret the "taken" in Matthew 24:41 as those removed for judgment, and the "left" as those who remain to enter the millennial kingdom. However, some pre-tribulational rapture views interpret "taken" as the rapture of the church to heaven, and "left" as those remaining to face the tribulation. The context of judgment and the Noahic parallel generally favor the former interpretation within this specific passage.
CHRIST-CENTERED FULFILLMENT
Matthew 24:41, though seemingly focused on a future event of separation, finds its ultimate Christ-centered fulfillment in the dual roles of Jesus as both the compassionate Savior and the righteous Judge. His first coming, marked by humility and sacrifice, was to "seek and to save the lost" (Luke 19:10), offering a path to salvation through His atoning work on the cross (John 3:16). This initial act of grace established the very basis upon which individuals will be "taken" into His eternal presence or "left" to face the consequences of their rejection. His second coming, to which this verse points, will reveal Him not only as the "Lamb of God" but also as the "Lion of Judah," the one who will "judge the living and the dead" (2 Timothy 4:1). The separation at the mill, therefore, is a vivid illustration of the ultimate division that Christ, as the sovereign Lord, will enact based on humanity's response to His redemptive offer. Those who have placed their faith in Him and lived in obedience will be "taken" into His glorious kingdom (Matthew 25:34), while those who have rejected Him will be "left" to face eternal separation (Matthew 25:41). Thus, this verse implicitly calls all to respond to Christ now, for He is the one who determines who is "taken" and who is "left" at the consummation of the ages.