Garner-Howes Baptist Commentary

INSTRUCTION IN FORGIVENESS V. 1-6

1) "Then said he unto the disciples," (eipen de pros tous mathetas autou) "Then he said directly to his disciples," His company of church followers. He turned to them, from His immediate, previous discourse to the Pharisees, Luke 16:14-31.

2) "It is impossible but that offences will come:" (anendekton estin tou ta skandala me elthein) "It is impossible that offences may not come," an occasion of stumbling, repeatedly occur. As long as one has the carnal nature, sin and trouble will exist in him, as surely as sparks fly upward; Job 5:7; Ecclesiastes 7:20, Yet each is responsible for his own sins before God and toward his fellowman, Matthew 18:7; Romans 14:11-12; 1 Peter 2:8.

3) "But woe unto him, through whom they come!" (ouai de di’ hou erchetai) "Yet, woe be to him through whom they come or occur," 2 Corinthians 11:18-19; Matthew 18:7; Mark 9:42.

1) "It were better for him," (lusitelei auto) "it profits or would profit him," be more profitable to him, Mark 9:42.

2) "That a millstone were hanged about his neck," (ei lithos mulikos perikeitai peri ton trachelon autou) "If a millstone is or should be put around his neck," for purposes of taking him to death in the bottom of the sea, or were already put around his neck.

3) "And he cast into the sea," (kai erriptai eis ten thalassan) "And he were thrown into the sea," to rise no more, to be drowned, to die, than to injure or obstruct one of my workers.

4) "Than that he should offend one of these little ones." (he hina skandalise ton mikron touton hena) "Than that he should offend (or cause to stumble) one of these little ones," one of these young, tender, immature disciples of my church company; Galatians 6:1; Matthew 18:6.

1) "Take heed to yourselves:" (prosechete heautois) "You all take heed to yourselves," to your conduct, your behavior. Keep your passions and tempers in control of the Spirit, 1 Corinthians 9:27; Galatians 5:25-26. "Let your life and lips express, the holy gospel you profess."

2) "If thy brother trespass against thee," (ean hamatre ho adelphos sou) "if your brother sins," acts in a morally or ethically bad way in offence against you, or you are knowledgeable of a wayward matter of his life, Matthew 18:15-17; Matthew 18:21-22.

3) "Rebuke him;" (epitimeson auto) "You all chide or rebuke him," kindly, compassionately, reasonably, correct him, or remind him of the wrong, in a kind, compassionate manner, not in a condemnatory way, Galatians 6:1-2; Ephesians 4:15; Proverbs 17:10; Leviticus 19:17.

4) "And if he repent, forgive him." (kai ean metanoese aphes auto) "And if he repents forgive him," as a brother, or put away the offence, lay it away, never bring it up again; As one would put away a polluted, corrupt thing. Hold no more malice or old grudge, Ephesians 4:30-32; 1 John 1:8-9.

1) "And if he trespass against thee seven times in a day," (kai ean heptakis tes hemeras hamartase eis se) "And even if he sins against you seven times in a day," repeatedly trespasses from old habits, carnally practiced, seven times in the same day, or just as many times as he trespasses, offends.

2) "And seven times in a day turn again to thee, saying," (kai heptakis epistrepse ptos se logon) "And he turns to you seven times in a day repeatedly saying," showing evidence of the Holy Spirit’s convicting his soul for deeds of wrong; An extreme case, not likely to occur, is here supposed, then answered, Matthew 18:11.

3) “I repent; thou shalt forgive him," (metanoo apheseis auto) "I repent, you shall forgive him," with forbearance and longsuffering, even as the Lord is longsuffering and forgiving to you and me for covert, hidden, daily sins of the mind, evil thoughts, pent-up anger, malice, holding resentment or old grudges, Ephesians 4:32; Matthew 6:14-15; Matthew 26:28; Luke 23:34.

1) "And the apostles said unto the Lord," (kai eipan hoi apostoloi to kuria) "And the apostles said to the Lord," in response to His instruction or such patient forbearance of wrong and forgiveness toward the erring, weaker brother, as also set forth Romans 15:1-2; Ephesians 4:1-4.

2) "Increase our faith." (prosthes hemin pistin) "Just add to, or increase faith to us," that we may do this as leaders in your church work. Strengthen our faith in this kind of matter. For the tendency of the old, carnal nature is to recriminate, retaliate, wrong-for-wrong, Matthew 6:14-15; James 2:13. Jesus, the author and finisher, the originator and consummater of our faith, in the true increaser of it; yet we can use means to this end. Hebrews 12:2.

1) "And the Lord said," (eipen de ho kurios) "Then the Lord responded," to their request for increased faith, Luke 17:5.

2) "If ye had faith as a grain of mustard seed," (ei echete pistin hos kokkon sinapeos) "If you all have or hold faith as or like a grain of mustard," and you do, of indescribable potential, as one of the three enduring spiritual gifts, Ephesians 2:8-9; 1 Corinthians 13:13. They had that kind of faith, received in salvation, John 1:12; But, like muscles of the body, it must be exercised to grow for the best in service to God, see? Ephesians 2:10; James 1:22.

3) "Ye might say unto this sycamine tree," (elegete an te sukamino taute) "You all would have said to this sycamine tree," the black mulberry tree, apparently near them, in the open field or beside the road. The sycamine (mulberry tree) is different from the sycamore or Egyptian fig tree of Luke 19:4.

4) "Be thou plucked up by the root," (ekrizotheti) "You be uprooted," from where you are and have been in the earth. The Jewish Rabbi phrase "up-rooter-of the mountains" meant a "remover of difficulties," whatever obstructs your progress in any worthy pursuit.

5) And be thou planted in the sea;" (kai phuteutheti en te thalasse) "And you be planted in the sea," a removed distance away.

6) "And it should obey you." (kai huperkousen an humin) "And it would have obeyed or heeded you," have done what you said, so spiritually powerful is the nature of faith that I have given to you to exercise! It is powerful, far beyond that given by nature, to the mustard seed, See? Hebrews 11:1-6. It simply means Jesus, with the faith of Him in you, is "greater than he that is in the world," 1 John 4:4; Philippians 4:13.

A PARABLE OF SERVICE V. 7-10

1) "But which of you," (this de eks humon) "But who of you all," as my servants, following the customs of the times,

2) "Having a servant plowing or feeding cattle," (doulon echon arotrionta e poimainonta) "Who has a slave-servant plowing or herding cattle," for you in the fields or pastures, or guarding sheep.

3) "Will say unto him by and by," "Will say to him," (Gk. eutheos) immediately, or at once, that is, as soon as.

4) "When he is come from the field," (hos eiselthonti ek tou aquou) "As soon as he has come from out of the farm fields," or pasture, where he has been working.

5) "Go and sit down to meat?" (parelthon anapese) "Go and sit down to (the) meal?" or would you come, right now, and sit down to the meal, to eat?

This is the thing to be expected by a servant toward his master and a master from his servant. It is a call, a challenge to dedicated, heroic service to God, Luke 9:23; 1 Corinthians 15:58.

1) "And will not rather say unto him," (alla ouchi erei auto) "But will not say to him instead," as a prior condition or prevailing custom of etiquette or good manners.

2) "Make ready wherewith I may sup," (hetoimason ti deipneso) "Prepare something that I may dine," or prepare the meal so that I may eat, right away, as the custom was.

3) "And gird thyself and serve me," (kai perizosamenos diakonei moi) "And when you have girded yourself (dressed properly) serve me," wait on me with service, as the manner of custom of master-servant-relation then prevailed.

4) "Till I have eaten and drunken;" (heos phago kai pio) "Until I eat and drink," and have finished. Just wait on me, the normal custom, manners of a servant.

5) "And afterward thou shalt eat and drink?" (kai meta tauta phagesai kai piesai su) "And after these things (acts of service to me) you eat and drink?" at your will, as the custom is, or now exists.

In Luke 12:37 Jesus described the reward or favor faithful servants would receive from their master for their faithfulness, when he returns from the wedding; While here, when the servant has done what he is daily expected to do, It is pointed out that he has only done what was his daily duty for his livelihood. And he is to do it as a matter of obedience and respect to his master, a thing his master has a right to expect of him as a servant.

1) "Doth he thank that servant," (me echei charin to doulo) "He does not give thanks to the slave-servant does he," as an expected custom or practice, or as an obligation to show gratitude.

2) "Because he did the things that were commanded him," (hoti epoiesen ta diatachthenta) "Because he did the things commanded?" expected or required? the master doesn’t take pain to thank him does he?

3) "I trow not." (me) "Not at all," certainly he does not, is the idea. For, like an obedient dog, a sheep or cattle dog, that the master owns and keeps for service, that servant has only been obedient as a servant, the thing that was proper.

1) "So likewise ye," (houtos kai) "Even so, or in a similar manner."

2) "When ye have done all these things which are commanded you," (hotan poiesete panta distachthenta humin) "When you do all the things commanded to you," or that you are directed to do in line of your service to your Lord, the things that I have bidden and will yet bid you to do.

3) "Say, We are unprofitable servants:" (legete hoti douloi acherioi esmen) "You all say that we are or (exist as) unprofitable slave-servants," not useless, but needless, that is a decorous or proper attitude of service in this life. For you have done nothing beyond your actual duty, in doing this, 1 Chronicles 29:14; Psalms 15:1; Psalms 15:3; Isaiah 64:6.

4) "We have done that which was our duty to do." (ho opheilomen poiesai pepolekanen) "We have just done what we ought to do;" This is an attitude of servant-humility that will not go unrewarded, 1 Corinthians 3:8. When one humbly considers himself unprofitable, he shall be blessed; But when the Lord pronounces one unprofitable, he shall suffer loss, be cast into outer darkness, Matthew 25:30.

THE TEN LEPERS HEALED V. 11-19

1) "And it came to pass," (kai egeneto) "And it occurred," or came about, came to be,

2) "As he went to Jerusalem," (on to poreuesthai eis lerousalem) "As he went into Jerusalem," while in journey from Galilee into the Jerusalem area of Judaea, to the feast of tabernacles.

3) "That he passed through the midst of Samaria and Galilee." (kai autos diercheto dia meson Samareias kai Galilaias) "And (as) he went through the middle area of Galilee and Samaria," or between Samaria and Galilee, crossing from Galilee into Perea, then recrossing Jordan at Jericho, avoiding Samaritan hostility, Luke 9:53.

1) "And as he entered into a certain village," (kai eiserchomenon autou eis tina komen) "And as he came into a certain village," perhaps a border village between Galilee and Samaria, since an outcast, leprous Samaritan was in company with Jewish lepers, Luke 17:16.

2) "There met him ten men that were lepers," (apentesan deka leproi andres) "Ten leprous men met him," men considered to be socially unfit, quarantined and isolated, kept away from the normal flow of society, Leviticus 13:45-46; 2 Chronicles 26:21; Psalms 38:11. The distance they were to stay away from the clean has been estimated to be from 100 to 150 feet.

3) "Which stood afar off." (hoi estesan porrothen) "Who stood afar off," who stood off and way, a distance from him, as demanded by Mosaic Law, Numbers 5:2; Leviticus 13:45-46; 2 Kings 15:5.

The uncleanness of leprosy is a type of the moral uncleanness of all men by nature, before God, Isaiah 1:4-6; Isaiah 64:6.

1) "And they lifted up their voices, and said," "(kai autoi phonen legontes) "And they lifted or raised (each his) voice, repeatedly saying," from a common misery, appealing for mercy, to the "stream of mercy," Psalms 145:18-19. They normally begged for a little rice or just a little food from those who passed by, 2 Kings 7:3.

2) "Jesus, Master, have mercy on us." (lesou epistata eleeson hemas) "Jesus, Master, pity us," have pity on or toward us, "much as the publican humbly prayed, Luke 18:11. Having heard of Him, they believed in Him, as the Son of God.

1) "And when he saw them, he said unto them," (kai [don eipen autois) "And upon beholding (seeing and hearing) them and their cries, he said to them," out of respect for, in harmony with the Law of Moses, Leviticus 14:2-32.

2) "Go shew yourselves unto the priests." (poreuthentes epideiksate heautous tois hiereusin) "You will go, without turning aside, and show yourselves to the priests," as cleansed persons, He did not touch the lepers, Luke 17:13, as on other occasions. The priests could not cure them but they could examine, diagnose, and pronounce them cured, to be restored to society.

3) "And it came to pass," (kai egeneto) "And it occurred," happened or came to be to them, to the ten of them, to all, Luke 17:12, as the Samaritan went away with the Jews, Luke 17:16; John 4:22.

4) "That as they went, they were cleansed." (en to hupagein autous ekatharisthesan) "That as they went (while on their way) they were cleansed," from the leprous malady that they all held. Evidently they had not gone far before they were suddenly healed. Their going from Him, yet because He had commanded it was proof of their faith before they were cured, 2 Kings 5:15; Isaiah 65:24. Their faith and going were rewarded.

1) "And one of them, when he saw that he was healed," (eis de eks auton) "Then one out them," out of the band of ten leprous men. (idon hoti iathe) "Perceiving that he was cured," or completely healed. Each saw his own cure, for himself, John 20:30-31.

2) "Turned back, and with a loud voice glorified God," (hupestrepsen meta phones megales doksazon ton theon) "Returned with a great (strong and clear) voice glorifying or praising God," He returned to the one who had healed him to thank him, to express gratitude to him first, before he went to the priest for examination, and a free ticket back into fellowship of normal society. Divine mercy had been shown through Christ, so why should he not return to thank Him, before going on to the priest? Psalms 30:1-2.

1) "And fell down on his face at his feet," (kai epesen epi prosopon para. tous podas autou) "And he fell upon his face alongside the feet of him," beside and before Jesus, expressing worshipful gratitude, perhaps for both his salvation and his cleansing from the leprosy plague, John 20:30-31.

2) "Giving him thanks:" (euchariston auto) "Repeatedly thanking him," expressing personal gratitude to Him for healing him and making it possible for him to be accepted at home and in society once again, as those redeemed from sin should do, Psalms 107:2.

3) "And he was a Samaritan." (kai autos en Samarites) "And he was (existed) by race, as a Samaritan," a person who was considered to be racially unclean, by the Jews, a kind of person with whom the Jews had no dealing, John 4:9; Acts 10:28. But he acknowledged that "Salvation is of the Jews," John 4:22-23; John 4:39-42.

1) "And Jesus answering said," (apokritheis de ho lesous eipen) "Then Jesus said," concerning the matter and the Samaritan’s express public act of gratitude and praise.

2) "Where there not ten cleansed?" (ouch hoi dekma ekatharisthesan) "Were not the ten cleansed?" Of course there were, and He knew it, but He sought to give this newly cleansed leper a chance to tell it, to testify, to witness what had also happened to his other companions, Acts 1:8.

3) "But where are the nine?" (hoi de ennea pou) "Then where are the nine?" There is a tone of sadness expressed by Jesus, because of the ingratitude of His own countrymen, the nine Jews who were cured; who being cured, separated from the Samaritan. It is a sad experience of life that so many who are saved, cleansed, pardoned, are so neglectful to give thanks to God, even on His day for His blessings, as bidden Hebrews 10:24-25.

1) "There are not found," (ouch heurethesan) "They were not found;" The idea is that Jesus looked for, sought, expected gratitude from each, a gratitude that never came. "Were there not the others found?" Just where are they? To whom have they gone?

2) "That returned to give glory to God," (h u post repsantes dounai doksan to theo) "Returning voluntarily to give (dole out) glory to God," by confession of what has happened, telling the story again and again, for their own good, that of others, and for the glory of God, Matthew 5:15-16; Romans 1:16.

3) "Save this stranger." (ei me ho allogenes houtos) "Except this stranger?" This alien person, of another race? 2 Kings 17:24-41. The idea is that the Gentiles showed more faith and gratitude for Jesus, who he was, and what He did, than those of His own people, the Jews, John 1:11-12. What is more, the fallen Samaritan woman praised God by telling others what Jesus had done in saving her. In this she led more men to Him, through her testimony, than any other one person, any man, during His personal ministry, John 4:39. The Samaritans were considered to be Gentiles, with a mixture of Judaism and heathen idolatry in religion. 2 Kings 17:24-41.

1) "And he said unto him," (kai eipen auto) "And he said to him," the Samaritan at His feet, instructing him in duty and giving him words of "blessed assurance," that the other nine never had.

2) "Arise, go thy way:" (anastas poreuou) "Arise from the ground go about as you please," first, to the priest for your certificate of health to admit you back into society, and with liberty and release from the restraints of leprosy and sin; For this "leprous captive" had been set free, a thing Jesus came to do, that men might believe, Luke 4:18; Mark 2:10-11.

3) "Thy faith hath made thee whole." (he pistis sou sesoken se) "Your faith has saved you," Matthew 9:22, from the plague of both leprosy and sin. Go and tell it, like the liberated demon man of Gadara, Luke 8:39; Psalms 107:2.

THE KINGDOM OF GOD (OF HEAVEN) ALREADY HERE V. 20, 21

1) "And when he was demanded of the Pharisees," (eperotheis de hupo ton Pharisaion) "Then being questioned by the Pharisees," by extended inquiries, with pressing questions, perhaps "seeking a sign" from him, their moral skeptical way, or practice, 1 Corinthians 1:22; Matthew 16:1; Matthew 16:4.

2) "When the kingdom of God should come," (pote erchetai he basileia tou theou) "Just when (at what point of time) the kingdom of God comes," as if He were obligated to respond to their presumed authority of sole administration over it.

3) "He answered them and said," (apekrithe autois kai eipen) "He replied, and asserted," gladly, repeating what He had preached from the beginning of His ministry, what John the Baptist had foretold, preaching, Matthew 3:1-3; Matthew 4:17; Matthew 5:3; Matthew 5:10.

4) "The kingdom of God cometh not with observation:" (ouk erchetai he basileia tou theou meta paratereseos) "The kingdom of God," (expressed as the church, or "kingdom of heaven," some thirty times restrictedly by Matthew) "does not presently come with observation," or a great show of demonstration, as earthly kings appear with horses and marching bands of men in armor, or with worldly pomp.

1) "Neither shall they say, "Lo here! or, lo there!" (oude erousin idou hode he ekei) "Nor will they say, look (behold) right here, or out there it is," in physical strength and dazzling pomp and regalia, as earthly kingdoms appear.

2) "For, behold, the kingdom of God is within you." (idou gar he basileia tou theou entos humon estin) "For behold or take note, the kingdom of God (specifically called the "kingdom of heaven", the church) is (exists already) within you, or within your midst," the midst of the Jewish Pharisees or among them, Luke 17:20. For He had already called and chosen His church, His bride, and begun His house, John 15:16; John 15:27; Matthew 16:18; 1 Timothy 3:15; Hebrews 3:6.

THE SECOND COMING FORETOLD TO THE CHURCH V. 22-37

1) "And he said unto the disciples," (eipen de pros tous mathetas) "Then he said to the disciples," those who were following Him, as His new covenant church fellowship company, begun in Galilee, Matthew 4:15-22; Acts 10:37; Acts 15:14.

2) "The days will come," (eleusontai hemerai) "Days will come," to you all, as my "little flock", my church, when I am gone.

3) "When ye shall desire to see," (hote epithumesete) "When you all will long (idein) to see or behold," when it is too late, Matthew 9:15; John 17:12.

4) "One of the days of the Son of man," (mian ton hemeron tou huion tou anthropou) "Even just one of the days of the Son of man," days of visions and opportunities with which you have been and are now blessed.

5) "And ye shall not see it." (kai ouk opsesthe) "And you will not see it," for mercy’s days shall have then passed you by; and the voice of my teaching you will hear no more, alluding to His coming death and return to His Father, John 14:1-3. But he would not desert them, leaving them comfortless, John 14:16-17; John 14:26; John 16:7.

1) "And they shall say to you," (kai erousin humin) "And they will say to you all," they of the lost world, at the approach of my return, Acts 1:11.

2) "See here; or, see there;" (ekei idou hode) "Behold here, or behold out there, he is," as false Christs or Messiahs shall arise among you, Matthew 24:23-27; And as some shall cry, "this is it," every time a war breaks out or an earthquake comes.

3) "Go not after them, nor follow them." (me apelthete mede dioksete) "Do not go away nor follow such a rumor," for my return shall be sudden, recognized by all of you, my church, as children of light, doing my work, as I commanded you, 1 Thessalonians 5:1-6; Daniel 12:10; Mark 13:34-35; Hebrews 9:28.

1) "For as the lightening," (hosper gar he astrape) "For even as the lightening," or similar to the flash of lightening, that flashes everywhere, in a moment.

2) "That lighteneth out the one part under heaven," (astraptousa ek tes hupo ton ouranon) "Is repeatedly flashing out of or from one place under heaven," wherever it physically appears.

3) "Shineth unto the other part under heaven;" (eis ten hup’ ouranon lanpei) "Shines into the other place under heaven," some distance away, everywhere about. Let is also be observed that where lightening strikes destruction comes. And at His coming, in the air, special woes begin upon the unbelieving.

4) "So shall also the Son of man be in his day." (houtos estai ho huios tou anthropou en te hemera autou) "So will the Son of man be in his day," the day of His coming or return, when "every eye shall see him," Revelation 1:7. Though perhaps not at the same instant, as the resurrection and judgment of the righteous and the wicked are some 1,000 years apart; Though each is to be "at His coming," though not at the same instant, anymore than all prophecies of His first coming were fulfilled, at the same instant, see?

1) "But first must he suffer many things," (proton de dei auton polla pathein) "Yet, it becomes him first (in priority) to suffer many things," and be taken away by suffering and death before He can return, as prophesied, Mark 8:31; Luke 4:22; Isaiah 53:1-12; Zechariah 13:7; Matthew 26:31.

2) "And be rejected of this generation." (kai apodoki mast henai apo tes geneas tautes) "And be rejected from this generation, this Jewish generation, John 1:11; Matthew 23:37-39; 1 Thessalonians 2:14-15.

1) "And as it was in the days of Noe," (kai kathos egeneto en tais hemerais Noe) "And just as it was (existed) in the days of Noe," as a common course of conduct morally and ethically, as also described, Matthew 24:37; Genesis 7:11; Genesis 7:23.

2) "So shall it be also," (houtos estai kai) "So will it also be," or exist, in a similar manner among men.

3) "in the days of the Son of man." (en tais hemerais tou huion tou anthropou) "in the days of the (coming) of the Son of man," or heir-redeemer of mankind, when He comes to be "glorified in His saints (the church)" and "to be admired (held in awe) by or in all them that believe," who are not of the church 2 Thessalonians 1:10. Let it be observed that not all believers are "saints", ever have been, or ever will be. No person is ever recognized as a saint, (though a believer, saved, or redeemed) who has not volunteered or chosen to serve God in a program of worship and service, specially set forth by Divine order or blueprint arrangement under either: 1) The patriarch order with the father or eldest son as high-priest, or 2) Under the law order of house worship that Moses built, or 3) Under and in and through the church Jesus built.

1) "They did eat, they drank," (esthion epinon) "They were continually eating and drinking," in normalcy of their common, carnal, covetous desires, doing what was right in their own eyes, living it up, without respect for God, a fellowman, or the devil.

2) "They married wives, they were given in marriage," (eagmoun) "Repeatedly marrying wives," (egamizonteo) "And giving in marriage," matters that in themselves were not evil, that were necessary to obey God in multiplying and replenishing the earth, Genesis 1:28. They were absorbed in worldly pursuits, with disregard for the message of Noah, God’s man.

3) "Until the day that Noe entered into the ark,", (achri hes hemeras eiselthen Noe eis ten riboton) "Until the day when Noah entered into the ark," paying no attention to the call of Noah to repentance, the warning of coming judgment upon the earth; Because "all flesh had corrupted his way," or order of and for human behavior or conduct, Genesis 6:5; Genesis 6:12.

4) "And the flood came, and destroyed them all." (kai elthen ho kataklusmos kai apolesen pantas) "And the flood came and destroyed all things," that were on earth, Hebrews 11:7; 1 Peter 3:18-20. Though God preached to and warned them by Noah, through the Spirit, while the ark was being built, for a period of more than one hundred years, Matthew 24:38-39; 2 Peter 2:5; 2 Peter 3:6.

1) "Likewise also as it was in the days of Lot;" (homoios kathos egeneto en tais hemerais Lot) "in a like manner as it was (existed) in the days of Lot," in Sodom and Gomorrha, and the cities round about, 2 Peter 2:6-8. This is another New Testament attestation of the authentic history of the Old Testament, Genesis 19:23-24.

2) "They did eat, they drank," (esthion epinon) "They were eating and drinking," wholly given over to hedonistic things of the flesh, of this life, with disregards for the giver of life, 1 John 2:17-19.

3) "They bought, they sold," (egorazon epoloun) "Continually buying and selling," commercializing and profiteering, for earthly gain of the moment, covetously they "lived it up," Luke 12:15.

4) "They planted, they builded;" (ephuteuon okodomoun) "They were planting and they were building," engaging in agricultural and residential and commercial business priorities of every day life, caring not for God and righteousness, or considering the welfare of their eternal souls. They were so much like the rich barn builder whom Jesus addressed as a fool, foolish one, Luke 12:20-21. These worldly pursuits, "me first" priorities continued till judgment fell, both in Noah and Lot’s time.

1) "But the same day that Lot went out of Sodom," (he de hemera ekselthen Lot apo Sodomon) "Then on the very same day Lot went out and away from Sodom," when led out by good and mercy-serving angels, Genesis 19:16. Lot had lost his testimony and influence over all his family because of his own sins and even his own good name, so that we are warned, "remember Lot, remember Lot’s wife," Luke 17:32.

2) "It rained fire and brimstone from heaven," (ebreksen pur kai theion ap’ ouranous) "it rained both fire and brimstone from the upper heaven region," 2 Peter 2:6; Genesis 19:24.

3) "And destroyed them all." (kai apolesen pantas) "And it destroyed all," all things in that area of the earth, Genesis 19:25; as an example of God’s abhorrence for sin, and man’s disregard for holy separated living, Judges 1:7. All things were destroyed, except Lot and his two daughters, including his wife in her final disobedient act, when she turned back, or looked back, and became a pillar of salt, good for nothing, Genesis 19:26.

1) "Even thus shall it be," (kata tas auta estai) "in the same way it will be," come to be or exist, in an almost identical state or condition on earth.

2) "In the day when the Son of man is revealed." (he hemera ho huios tou anthropou apokaluptetai) "On the day when the Son of man is revealed," or unveiled, at His coming, first "in the air," 1 Thessalonians 4:13-18, second, "to the earth," 2 Thessalonians 1:6-10.

1) "In that day, he which shall be upon the housetop," (en ekeine te hemera hos estai epi tou domatos) "In that day the one who will be upon the roof," where it was quiet, private, and cool. This warning is given with regards or view to soon coming destruction of Jerusalem and dispersion of the Jews into all nations, which came with armored Roman force AD 70 under Tit of Thespasia, Matthew 23:37-39; Luke 21:20-24.

2) "And his stuff in the house," (kai ta skeue autou en te oikia) "And his goods in the residence," his possessions inside the house.

3) "Let him not come down to take it away:" (me katabato arai auta) "Let him not (dare) come down to take them, to reclaim them," or try to take them up and away, not even attempt to reenter the house lest he be trapped by murder-bent enemies. But let him escape by the outside flight of steps, Matthew 24:17; Mark 13:15.

4) "And he that is in the field," (kai ho en agro) "And the one who is in a field," out on a farm, engaged in labor, Matthew 24:18; Mark 13:6.

5) "Let him likewise not return back." (homoios me epistrapsato eis ta opiso) "In a like manner let him not (risk) turning back to the things (goods) behind," like Lot’s wife did, to meet death in disobedience; Not even look back to yearn for what is left behind, as also the children of Israel did for Egypt’s leeks, onions, and garlic, Numbers 11:5; Genesis 19:26. "Remember Lot’s wife." Luke 17:32.

1) "Remember," (mnemoneuete) "You all remember or recall," as a lesson of craving for and yearning after the "pleasures of sin," what the consequences are, Romans 2:1; Romans 2:4-5.

2) "Lot’s wife." (tes gunaikos Lot) "The wife of Lot," and her final end, what she came to do and be, Genesis 19:26; Proverbs 29:1; And turn from such a course before it is too late, Romans 12:1-2; 1 John 2:15-17.

1) "Whosoever shall seek to save his life," (hose ean zetese ten psuchen autou periopoiesasthai) "Whoever seeks to preserve his whole life," for purposes of self aggrandizement, self-profit, and personal pleasures, as Lot and his wife did, and as the rich barn builder, and the rich man in hell had done, Luke 11; Luke 20:21; Luke 16:25-31.

2) "Shall lose it;" (apolesei aute) "He will lose it," Galatians 6:7-8; Mark 8:35.

3) "And whosoever shall lose his life shall preserve it." (kai hos an apolesei zonesei auten) "And whoever will lose his whole life will preserve it," Matthew 16:25; Mark 8:35; Matthew 6:33; Luke 9:24; John 12:25; 2 Timothy 4:7-8. He will preserve it to the glory of God forever, 1 Corinthians 3:8; 1 Corinthians 10:31; 1 Corinthians 15:58; Galatians 6:9.

1) “I tell you," (lego humin) I tell you all," as faithful disciples, as my "little flock" who shall carry on my work, Luke 12:32; Matthew 28:18-20.

2) "In that night there shall be two in one bed;" (taute te nukti esontai duo epi klines mias) "in this night (of his coming) there will be two men upon one couch," resting or sleeping, apparently in the open field.

3) "The one shall be taken," (ho eis paralemphthesetai) "The one will be taken," up and away, Matthew 24:40. The one who is prepared and watching shall be taken, Hebrews 9:28.

4) "And the other shall be left." (kai ho heteros aphethesetai) "And the other, of a different kind (of man), will be left." Matthew 24:40; And that one who watches not shall be left behind, for the great tribulation.

1) "Two women shall be grinding together;" (esonati duo alethousai epi to auto) "There will be two women grinding together," diligently about their daily work, at the mill, preparing fresh meal or food for the day, Matthew 24:41.

2) "The one shall be taken," (he mia paralemphesetai) "The one will be taken along, up, and away," Matthew 24:41. The one who is prepared and watching, expecting, 1 Thessalonians 5:1-6.

3) "And the other left." (he de hjetera aphethesetai) "Yet the other, of a different kind, will be left," at the place of grinding, Matthew 24:41; At the unsuspecting moment to so many who look or watch not for my return, Mark 13:35-37; The one who was not prepared or watching shall be left, 2 Thessalonians 1:6-10.

1) "Two men shall be in the field;" "Two men shall be out in the field laboring in their daily toil;" Though this verse is omitted in the better manuscripts the idea is found in Matthew 24:40; Matthew 24:42.

2) "The one shall be taken, and the other left." "As the one prepared shall be raptured away and the unprepared one shall be left behind.

The prepared, watching one, shall be taken and the other left behind, for The Tribulation The Great sorrows, Luke 21:34-36. You all are therefore to watch, Matthew 24:42; Mark 13:32-37.

1) "And they answered and said unto him," (kai apokrithentes legousin auto) "And replying they say to him," by way of inquiry or clarification.

2) "Where, Lord?" (pou kurie) "Just where, Lord?" Where will this occur, Lord? They had not understood His warning that false prophets would be crying, in the last days, "see here" and "see there," Luke 17:24, but that His return would be universal in scope, Luke 17:24.

3) "And he said unto them," (ho de eipen autois) "Then he said to them," explaining further the judgment that would be upon those left behind, as in the day of the flood, and as in the days of Lot, when immediate wrath fell, Genesis 7:11; Genesis 19:24.

4) "Wheresoever the body is," (hopou to soma) "Where the body is," is located or is found where it has fallen, in tribulation death, Ecclesiastes 11:3; There it awaits the vultures of prey, unworthy of any respectable burial.

5) "Thither will the eagles be gathered together." (ekei kai hoi aeoi episunachesontai) "There will be eagles or vultures be assembled together," flocked together, the birds of putrid carnivores prey, 2 Kings 21:14; Job 39:30; Isaiah 10:6. This is the fruit of Armageddon, Jeremiah 4:6-7; Matthew 24:28.