They answering, say to him: Where, Lord?
8 Church Fathers comment on this verse · 11 commentaries
Similarly, among the impoverished, represented by the grinding, some will find salvation while others will not. Not every poor individual is virtuous; some engage in thievery and fraud. The grinding symbolizes the numerous struggles faced in the lives of the destitute.
In this context, He appears to refer to those who endure poverty and toil; however, He indicates that even among them, there exists a significant difference. Some individuals withstand the hardship of poverty with strength, adhering to a disciplined and righteous lifestyle, while others exhibit a contrasting nature, engaging in every wrongdoing and scheming in deceitful ways. Thus, a thorough and precise evaluation of their behaviors will occur, resulting in the righteous being accepted, while those who fall short will be set aside.
It states that God will bring forth a division: one will be lifted up while the other remains (Luke 17:35). Once again, the focus appears to be on those who endure hardship and toil. Among these individuals, He points out, there exist profound distinctions. Some bore the weight of their poverty with bravery, adhering to a righteous and moral lifestyle. Conversely, others engaged in various wicked actions and cruelty. Even within their circumstances, a thorough and accurate evaluation of their actions would take place. The righteous will be taken, and the unrighteous will be left behind.
These are the workers in our vineyard: one earnestly seeks to produce good fruit, while the other squanders it through negligence. The Lawgiver recognizes it as blood: The soul of all flesh is its blood (Lev. 17:14). In this context, many interpret the words, "You shall not eat flesh with blood" (Gen. 9:4), to signify that we should not regard the carnal pleasures of the body as the rightful resolution for the wounds of the spirit; rather, we should attribute them to blood, for the healing of the soul should come from the Word of God. Thus, there exists spiritual bread for sustenance, alongside the carnal food; as the flesh of the Lord is indeed our nourishment, so too is His blood our true drink (See Jn. 6:55).
Let us provide the Lord with good offerings through our actions, so that when He returns and finds our lives barren, much like the withered fig tree, leaving Him without the fruits of our deeds, He does not withdraw His mercy, saying to that soul which is unfruitful and filled with blood, "Let there be no more fruit from you forever" (Matt. 21:19). Yet, there is also that precious soul of which God declared: All my souls, both the soul of the father and the soul of the son, are mine (Ezek. 18:4).
I will not overlook the interpretation regarding the two nations: in this world, often likened to a field (See Matt. 13:38). This interpretation, noted by St. Hilary, reveals two groups of people—one faithful and one unfaithful—who each receive their rewards in accordance with their merits. Thus, the faithful shall be taken, while the unfaithful are left behind. The two grinders could represent two souls, or perhaps the Church and the synagogue. In Scripture, meanings are rarely singular; one word may convey various interpretations. The fleshly mind and the carnal soul, together with the synagogue, may gather grain and grind it for offerings that are ultimately in vain (See Isaiah 1:13). However, the mind that is united with the soul and the soul that has attained salvation, or the Church of God, cultivate and mill the spiritual flour of the genuine law. From this, the loaves of the offering are prepared, which are reserved for the priests (See Lev. 24:5-9): they are commanded to partake of the holy bread that descends from heaven (See Jn. 6:51). Yet, if our merits allow, we all are priests of righteousness; the anointing of joy ordains us for the kingdom and priesthood (See Ps. 44:8; Lev. 10:7; Rev. 1:6; Ex. 19:6).
Therefore, let us strive diligently in our vineyard, designated for this task, so that in the heavenly Jerusalem, where the adherence to the true law prevails, we may reap the flour of our harvest. Blessed are those who can gather the sheaves, for they shall come rejoicing, bearing their sheaves (Ps. 125:6). This represents the spiritual fruit and joyful yield of genuine labor, which is impervious to the perils of rain. In contrast, the fruit of the flesh is prone to decay, and he who sows in the flesh will harvest from the flesh (See Gal. 6:8). What more can be said about the field, if it is evident that one's praise or condemnation relies solely on the endeavors of the farmer?
Parish Well noted: On that night (Luke 17:34), when the Antichrist reigns, it brings a profound darkness that seeps into the hearts of humanity as he claims to be the Christ. In contrast, Christ, illuminating like a flash of lightning (Mt 24:27, Lk 17:24), disperses streams of His divine light throughout the cosmos. Thus, He does not roam in desolate places, nor is He confined to any specific location, for the Lord declares, "I fill heaven and earth" (Jer 23:24). The brilliance of His light shines forth so that on that night of the Resurrection, we may behold His glory.
Two individuals: one representing the faithful and the other the unfaithful. They are separated based on their actions, where the first, the believer, is chosen, and the second, the non-believer, remains behind.
By using the term 'bier,' he conveyed the concept of abundant life, while 'chalk' represented servitude and wage work. The term 'village' illustrated a life of farming, and he emphasized that every lifestyle encompasses both the redeemed and the condemned. Similarly, when a monarch approaches a city, dignitaries and respected citizens greet him well outside the city's gates, whereas those facing accusations within the city anticipate the judge's arrival.
What is meant by "that night"? It refers to the night of Christ's second coming. In regard to those working in the fields, this is clearly articulated in the fifty-eighth chapter of the Gospel of Matthew, which states, “Then two shall be in the field.”
Notes: Matthew 24:40-41 is referenced here. The subsequent verse 36, which states, “Two shall be in the field: one shall be taken up, and the other left,” is omitted by Gentilius according to Mattheus, leading to the conclusion that Euthymius might not have referenced it. However, this verse is omitted in several Greek manuscripts, including the translation of St. Alexius (Chudov Manuscript. P. 122). Despite this, it appears that Euthymius was familiar with it, as the phrase "in the field" is included in his commentary.
Simultaneously, He communicated to His disciples about His return for the judgment of the disobedient, which would follow His rejection by that generation. These will be trying times for Christ's followers, who will long for the days they now spend with the Son of Man to return. They will be disturbed by false claims, saying, "Here is Christ" or "There is Christ." However, this time, He will manifest on earth in a manner distinct from His current presence. He will come as lightning, not in a physical form, but in heavenly judgment, and His appearance will span from one end of heaven to the other—wherever the disobedient are dispersed and upon whom judgment is to be pronounced. This day of reckoning will surprise people in their indifference, as it did in the times of Noah and Lot.
Those who value their salvation must renounce everything and flee from the midst of the condemned. No one can guarantee his safety if he chooses to remain among them. (Whoever is on the roof, in the field, two in one bed…). The disciples inquired about the location of this event. The Lord replied: where the dead body is, there the eagles will gather; meaning, wherever those facing this judgment are found.
Many of the teachings presented by Luke are located within the profound prophetic address of Jesus regarding the desolation of Jerusalem and the culmination of the age, which He delivered to His disciples shortly before His passion. It is plausible that Jesus articulated this theme on more than one occasion, and certain teachings may have been reiterated by Him. Furthermore, the Gospel writers might have supplemented the discourse they recorded with additional sayings of Jesus shared during different times and under various circumstances.
In reference to the unexpectedness of His return, Jesus indicated that among two men working in the field, one will be taken while the other remains, and likewise, among two women milling grain, one will be taken and the other left. To grasp the meaning of these statements, we must consider that at His Second Coming, Christ will instruct His angels to gather His chosen ones from every corner of the earth (Matt. 24:31). While the angels will indeed collect all individuals for the Judgment, their first task will be to assemble the elect—those deemed worthy of the Kingdom of Heaven.
This gathering will occur so swiftly that, for instance, if one person among two laboring in the field is among the elect and is taken, the one remaining will be so overwhelmed by the suddenness of this event that he will be unable to comprehend what has transpired or recall the moment; similarly, the woman left at the millstone will be left in astonishment when her companion is taken away.
THEOSIS