Two women shall be grinding together. The one shall be taken and the other shall be left. Two men shall be in the field. The one shall be taken and the other shall be left.
δυο εσονται αληθουσαι επι το αυτο μια παραληφθησεται και η ετερα αφεθησεται
8 Church Fathers comment on this verse · 11 commentaries
Similarly, regarding the impoverished, represented by the act of grinding, some shall find salvation while others will not. Not every poor person embodies righteousness; among them are those who engage in theft and deceit. The act of grinding symbolizes the numerous challenges faced by the underprivileged.
By this, it appears He refers to those who experience hardship and toil; however, He highlights a significant distinction even among them. Some endure the weight of poverty with strength, leading a life marked by moderation and virtue, while others exhibit completely contradictory traits, engaging in deceitful actions and scheming all manner of wickedness. Thus, a thorough and precise assessment of their behaviors will take place, and the righteous will be acknowledged, while those who are not will be cast aside.
It is stated that God will bring all things to fruition: one will be uplifted, while the other will remain (Luke 17:35). In this context, He appears to reflect upon those who endure hardship and toil. Even among these individuals, He indicates clear and meaningful distinctions. Some faced the trials of poverty with bravery, adhering to a life of righteousness and virtue. Conversely, there were others whose actions were marked by malevolence and wrongdoing. Even within these circumstances, their conduct would be thoroughly examined. The righteous will be received, while the unrighteous will be left behind.
Two women shall be at the mill grinding. This implies those who seek sustenance in concealed places, revealing it from within. However, we must discern what the two women are grinding. Is this not reminiscent of Isaiah's words: “If you sacrifice fine flour, in vain” (Isaiah 1:13)? Those who grind present fine flour as an offering. Reflect on who is engaged in the grinding, what is being processed, and what the mill signifies. The mill could symbolize the world, yet it may also represent the human body—a fleshy prison where our soul is confined, yet it has the potential, with diligent effort, to produce heavenly sustenance. In this mill, either the synagogue or the soul, captive to sin, processes the moist and damaged wheat, unable to distinguish between the inner and outer aspects.
Thus, the one grinding is left behind, for her flour is unacceptable. The holy Church, or the untainted soul, mills the wheat that has been dried by the eternal Sun, whom God has adorned as He wishes, and which the angels have purified from all blemish. She offers to God the finest flour from the depths of humanity, and He graciously accepts her offering.
Not only shall two women grind at the mill, but they shall also toil in the fields, from which one shall be taken, the righteous sower. He does not sow along the paths but in tilled and prepared soil, that the ground may yield fruit rooted in humility rather than sown by pride. The sower of tares, however, is left behind, resulting in flour that is destined for rejection. To understand these two distinct cultivators, we can refer to the apostle’s words regarding our dual νους, or minds (Cf: Rom. 7:23). One may represent the outward man, which faces destruction, and the other the inward man that is renewed through the sacraments (Cf.: 2 Cor. 4:16). The one who elevates himself may be worse than the first, for he recklessly operates with his carnal mind and neglects to hold onto that which is essential (Col. 2:18-19), evading the life-giving commandments of our Lord Jesus Christ, the Head of all (See: Col. 2:10). For He is the Creator of all things. The other mind remains steadfast, cherishes humility, seeks wisdom, and upholds mercy; he is a good sower! He has given generously to the poor, and his righteousness endures forever (Psalm 111:9). This mind is spiritual, while the other is carnal. The apostle clarifies that the individual who elevates himself and is filled with pride is tempted by a carnal mind. The holy person is rejuvenated by the spirit of his understanding, as the same apostle affirms: “You are renewed by the spirit of your mind” (Eph. 4:23). Thus, one mind, overwhelmed by sin, becomes the mind of the flesh, while the other, aligned with the spirit, rejects the enticements of the flesh.
In us, there are not only two minds, but also two laws, articulated by the Apostle: “For according to the inner man I find pleasure in the law of God; but in my members I see another law, opposing the law of my mind and making me a prisoner of the law of sin, which is in my members” (Rom. 7:22-23). This illustrates the law of the inner man and the outer—one forbidding sin, the other inclining toward it; the former condemning error, the latter promoting it; the first edifying the mind, the second tempting it. Additionally, there are two more potent laws within us—the law of God and the law of sin, as noted by the same teacher: “Therefore I serve with my mind the law of God, and with my flesh the law of sin” (Rom. 7:25). This indicates that when one speaks merely of ‘mind,’ it references a state in opposition to the flesh; when Paul expresses that he serves the law of God with his mind, he intimates that the mind, unless subdued by the flesh, is good and inherently designed to resist error. When the mind allows itself to be overpowered, it becomes a carnal mind, where its downfall stems not from its essence, but from the flesh. Thus, it becomes possessed and assumes the name of its conqueror, while by nature it stands against the flesh. Consequently, with the mind we serve God, and with the flesh we serve sin. However, the mind flourishes when it collaborates with the Holy Spirit, remaining devoted to honoring God.
In that night (Luke 17:34), the Antichrist represents a period of darkness, spreading shadows into the hearts of humanity while proclaiming himself as the Christ. In contrast, Christ illuminated like lightning (Mt 24:27, Lk 17:24) disperses beams of his divine radiance throughout the cosmos, which is why He does not wander in desolate places or confine Himself anywhere, for, as the Lord states, I fill heaven and earth (Jer 23:24). Thus, the brilliance of the lightning shines forth, enabling us to witness the glory on that night of the resurrection.
Two individuals: one representing the faithful and the other representing the unfaithful. Each is taken or left based on their actions, so the faithful are embraced, while the unfaithful remain.
By referring to ‘bier,’ he conveyed the concept of abundance, while ‘chalk’ represented servitude and labor for wages, and ‘village’ illustrated agricultural living. He illustrated that every form of existence encompasses both the redeemed and those facing judgment. Therefore, when a sovereign arrives in a city, the dignitaries and respected citizens greet him at a distance from the city, whereas those who have been charged with wrongdoing inside the city await the judge’s arrival.
That evening, which evening? It refers to the night of the second coming. Regarding those who will be working in the field, it is clearly articulated in the fifty-eighth chapter of Matthew’s Gospel. Here, we find the explanation of the scenario: “Then two shall be in the field.”
The following verse, which notes that "two shall be in the field: one shall be taken up, and the other left," is omitted by Gentilius as noted by Mattheus, leading to the conclusion that Euthymius may not have had access to it. While this verse is indeed missing from many Greek manuscripts and is also absent in the translation of St. Alexius, it appears that Euthymius was aware of it, as evidenced by his reference to “in the field” in his explanation.
Simultaneously, He conveyed to His disciples the events surrounding His return to judge the unfaithful, which would occur following His rejection by that generation. These will be challenging times for Christ’s followers, who will long for the days they spent with the Son of Man. They will face distress from deceptive claims: "Christ is here" or "Christ is there." However, in that time, He will manifest on earth in a manner distinct from His current presence. He will come as lightning, not in a physical guise, but as divine judgment from heaven, illuminating from one end of the sky to the other—wherever the disobedient are found and upon whom judgment must fall. This day of reckoning will ensnare individuals in their apathy, similar to how it happened in the days of Noah and Lot.
Those who seek to safeguard their salvation must renounce all and flee from the company of those destined for destruction. No one can ensure their safety if they choose to remain among them. (Whoever is on the roof, in the field, two in one bed...). The disciples inquired about the location of these events. The Lord responded: "Where the corpse is, there the eagles will gather," meaning that where judgment is due, there the unfaithful will be found.
Numerous teachings recorded by Luke are present in the significant prophetic discourse of Christ regarding the ruin of Jerusalem and the culmination of the age. This address was delivered to the apostles shortly prior to His passion. It is entirely plausible that Jesus spoke on the same themes at different times, resulting in certain statements being reiterated. Additionally, the gospel writers may have incorporated remarks from other occasions or contexts where Christ addressed similar topics. For further elucidation, refer to § 105.
In discussing the abruptness of His return, Jesus illustrated that among two men working in a field, one will be taken while the other remains, and similarly, of two women grinding flour, one will be taken and the other left. To grasp the meaning of these statements, we need to remember that at His glorious return, Christ will instruct His angels to gather His chosen ones from all corners of the earth (Matt. 24:31). While the angels will ultimately summon all before the Judgment, their initial focus will be on the elect, those deemed worthy of the Heavenly Kingdom.
This gathering will occur so swiftly that, for example, if two individuals are laboring in the field and one is taken as one of the elect, the other will be so overwhelmed by the sudden occurrence that he will struggle to comprehend what has transpired, unable to recall the events. Likewise, the woman left at the millstone will be left in astonishment when she sees her companion taken away.
Passages read together with this verse.
Greek text, 13 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS